neuer dreaming of a troubled minde haue had their hearts set on nothing but how they might get some great fame and renowne and therefore haue slipt into such vaine-glorious attempts and foule flatteries as they haue not onely lost the peace of their consciences but also fallen most deepely into reprochful shame which they sought to shun Now as the peace of conscience ioy of minde is such a treasure as the eye hath not seene the eare hath not heard nor the tongue expressed but passeth all vnderstanding so the wounded spirit is such as the eye hath not seene it the eare hath not heard it nor the tongue vttered but passeth all vnderstanding And as they onely know what the peace of minde meaneth that feele it so they alone can in trueth speake of a troubled minde that haue tasted of it by experience But let vs shew what way is to be vsed to keepe vs from this wound of the spirit It is the vse of Physicke as to cure vs of diseases when we are fallen into them so to preserue vs from sicknesse before it hath taken hold of vs it is the power of the word as to asswage the trouble of conscience when it doth once presse vs so to preuent it before it hath ouertaken vs. It is a chiefe point of worldly wisedome not to tarie for the vse of Physicke vntill we be deadly sicke but to be acquainted with Gods mercifull preseruations to defend vs from it likewise it is a chiefe policie of a godly Christian not onely to seeke comfort when the agonie is vpoÌ„ him but also to vse all good helps to meet with it before it comes And we condemne them of follie who will not as well labour to keepe themselues out of debt as to pay the debt when they owe it so it is a madnesse not to be as circumspect to auoid all occasions which may bring trouble of minde vpon vs as we would be prouident to enter euery good way which may draw vs out of this trouble when we haue once entred into it The remedies preseruatiue are first the searching of our sinnes and then the examining of our faith The searching of our sinnes is the way to the due acknowledging of our sinnes and to the true sense and feeling of our sinnes The acknowledging of our sinnes is either of those that be past whether we haue vnfainedly repented vs of them or of those which be present whether we be truely grieued for them Thirdly of those secret corruptions which in the course of our life are likely to come whether we are reuerently afraide of them and resolue to suppresse them with all our endeuour Concerning sinnes past we must call to minde the sinnes done of old in our youth in our middle age in our old age that we iudging our selues may not be iudged of the Lord that accusing of our selues Sathan haue no occasion to accuse vs and throwing downe our selues before the Lord he may lift vs vp For many going quietly away and sleeping in carnall securitie notwithstanding the sinnes of their youth and neglecting to make conscience of their sinnes done long agoe suddenly haue fallen into such horror of minde that the violent remembrance of all their sinnes surcharging them they haue beene ouerwhelmed This examination doth then rightly proceed when it reacheth to the errors of this life and to the sinnes of our youth because many men euen from their childhood by a ciuill righteous life hauing escaped grosse sinnes wherewith the world could neuer charge them haue notwithstanding caried the burthen of their secret sinnes done in their youth Dauid Psal. 25. 7. prayeth the Lord not to remember the sinnes of his youth Iob 23. 6. the man of God confesseth that the Lord writing bitter things against him made him to possesse the iniquities of his youth What shall we thinke that Dauid or Iob were giuen to notorious wickednesse in their youth No they knew they were subiect to youthfull wantonnesse and vnstayednesse of their affections which though it did not burst out yet it made them lesse carefull to glorifice God which loosenesse the way to leudnesse which weakenesse the way to strange vanities which wantonnesse the way to open wickednes is euen in the best of Gods children in the daies of their youth which being afterwards in the time of their regeneration brought as it were to iudgement and laid before their consciences doth cause them to repent But here is a thing to be blushed at which maketh mens eares to tingle when they heare it that many men farre no doubt from this true repentance can largely indeed discourse of the things done in their youth but with such a brauerie with such boastings and pleasing of themselues in the remembrance of them as besides that they prouoke others to sin in the like and set themselues a flat back byas against repentance and this christian examination they seeme to renue the decayed colours of their old sinnes with the fresh suite of their second pleasures therein But alas what pleasure haue they in those things whereof they haue no profit what profit haue they of those things whereof they should be ashamed Neither in this streine can we forget the madnesse of them who may seeme to steppe one degree farther towards this examination of sinne than did the former by thinking that the leauing of sinne and repenting of sinne is all one Against these both dayly experience and the word of God doth sufficiently decline Ioseph brethren Iacob his sonnes who deuised euill against their brother put him into the pit and sold him vnto strangers did cease from this crueltie but yet they are not read to haue remembred their sinnes with any remorse vntill thirteene yeeres after the sinne was committed as we may see in the processe of the historie Dauid had left his sinnes of murther and adulterie as thinking all quiet and well the space of a whole yeere after which time being admonished by the Prophet â—athan he repented of it And experience hath tried in many that haue had some working of God in them that though they left their sinnes many yeeres agoe yet because they repented not truely for them they haue rebounded vpon them with terrible sights and fearefull visions to humble them and to bring them to a serious examination of them being done and left long since Examples whereof we neede not fetch from farre seeing so many preachers as are acqauinted with fearefull spirits will giue witnesse hereof The fruite of which amazed mindes for sinnes alreadie left is ours to beware of sinnes which are to come And that other mens harmes may teach vs blessed wisedome let vs labour not onely to leaue sin which one may doe for profit for feare for praise or for wearisoâ—nesse but also to repent of it for conscience sake This examination of our sins past must be partly of those that we committed before our calling
but that this and the like blessings proceeding from the same spirit must delight your spirits and finde grace acceptation with you I haue much presumed on your Christian patience I commend you with all yours to the tuition of the Almightie Anno Dom. 1599. Aprill 30. Yours to vse in Iesus Christ HENRY HOLLAND THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE VPON THIS SCRIPTVRE PROVERBS 18. 14. The spirite of a man will sustaine his infirmitie but a wounded spirit who can beare it THis Scripture is not onely worthie to be grauen in steele with the pen of an AdamaÌ„t to be writteÌ„ in letters of gold but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts Which sentence brieflie speaketh thus much vnto vs that what trouble befaleth a man his minde being vnappalled hee will indifferently beare it out but if the spirite of a man bee once troubled and dismayed hee cannot tell how to be deliuered And no maruell for if the minde of man bee the fountaine of consolation which ministreth comfort vnto him in all other troubles if that become comfortlesse what shall comfort it If it be voyde of helpe how shall it be holpen If the eye which is the light of the bodie be darkenesse how great is that darkenesse If the salt which sauoureth all things be vnsauorie for what is it good If the minde which sustaineth all troubles be troubled how intollerable is that trouble To shew this the better I will first declare how great a punishment of God this wound of conscience is Secondly I will teach how this trouble of minde may be preuented and auoided Lastly I will set downe how Gods children falling in some measure into this affliction of spirit may be recouered out of it For the first the grieuousnes of this maladie is seene either by some due consideration of the persons that haue felt it or by some wise comparison made betweene this griefe of minde and other outward griefes incident vnto man The persons in whom we may consider this wound of spirit are either meerly naturall men or such as be renued by the spirit of God The men meerly naturall are either the Heathen such as neuer knew God in Christ or carnall professors such as haue not professed Christianitie aright If we looke among the Heathen how many of them haue willingly gone vnder all pouertie haue been content to vnburthen themselues of all worldly treasures How some of them whilest their mindes were not dejected haue suffered imprisonment exile extreme tortures of bodie rather then they would betray their countries How many of them haue deuoured many iniuries and borne outward troubles with some ease and with no resistance whilest their mindes were at libertie And yet looke not into the meanest but the best and most excellent men among them euen their wise Philosophers sweete Orators and exquisite Poets who in bearing and forbearing thought the chiefest point of vertue to consist and yee shall see when once some great distresse of minde did wound them some would make an end of it by preparing a cup of deadly poyson some would violently and voluntarily run on the enemies pikes some would throw downe themselues from high Mountaines some would not sticke to stabbe most monstrously their owne bodies with daggers or such like instruments of death all which men would seeme to haue great courage in sustaining manâ—e harmes so long as their mindes were not ouer-mastered But when the diuine and supreme Essence which they acknowledged to be God did by his power crosse and ouerturne their wittie deuâ—ses and head-stronâ— attempts so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde Then not being â—ble to turne themselues vnder so heaâ—ie a burthen shrunke downe and by violent death would â—â—d themselues of that disquietnesse and impatience of their troubled mindes But let vs come neerer and whether wee behold the Papists or the Familie of Loue or the common â—â—rt of Christians wee shall see they will passe quietly through manie afflictions whether for that they haue a spirite of slum bring and nuâ—â—essâ— cast vpon them or whether because they haue brawned themselues through some senslesse blockishnesse as men hewen ouâ— of harde Oâ—kes or grauen out of marble stones â— knowe not But yet when the Lord shall let loose the coâ—rd of their consciences and shâ—ll set before their faces their sinnes committed see what fearefull eâ—des they haue whilest some of them by hanging themselues some by casting theÌ„selues into the water some by cutting their owne throates haue ridde themselues out of these intolerable grâ—s Now wherein is the difference that some die so senslesly and some dispatch themselues so violenâ—lie Surely the one feeling no sinne depart like brutish Swine the other surcharged with sinne die like harking dogges But let vs come to the children of God who haue in some degree felt this wound of minde and it will appeare both in the members and in the head of all burthens to be a thing most intolerable to sustaine a wounded conscience And to begâ—â—â—e let vs set in the first ranke Iâ—b that man of God commended vnto vs by the holâ—â— Ghost for a mirrour of patience who although for hâ—s riches hee was the wealthiest man in the land of Hâ—z for his authoritie might haue made afraide a great multitude and for his substance was the greatest of all the men in the East yet when the Sâ—beâ—ns came violently and tooke away his Cattâ—ll when the fire of God falling from heauen burnt vp his sheepe and his Seruants when the Chaldeâ—ns had taken away his Camels when a great winde smoâ—e downe his house vpon his children although indeed he rent his garments which was not so much for impatiencie as to shew that hee was not senseles in these euills yet it is saide that he worshipping blessed the Name of the Lord saying Nâ—ked came I out of my mothers wombe and â—â—â—ed shall I returne againe The Lord giueth and the Lord taketh away blessed â—ee the Name of the Lorde But beholde when at the strange conference of his comfortlesse friends his mind began to be agast which was not so in all his former triall when his conscience began to be troubled when hee saw the Lord fasten in him sharpe arrowes and to set him vp as a Bâ—â—te to shoote at when he thought God caused him to possesse the sinnes of his youth this glorious patterne of patience could not beare his griefe he was heauy and now â—aniâ— commend the image of a wounded spirit to all that come after Dauid a man chosen according to the Lords owne heart Ezeâ—â—â—h a pure worshipper of God and carefull restoret of true religion Ieremiah the Prophet of the Lorde sanctified and ordained to that office before he was formed in his mothers wombe were rate and singular in the graces and fauour of God
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 mâ—â—â—â—s of the word Teaching vs that as hee was wiser than his enemies because in all peâ—ils â—â— asked counsel of the word wiser than his teachers in that he rested not in their vniuâ—â—s 〈◊〉 but by meditation did appropriate them to himselfe and wiser than the Anâ—â—â—â— because he learned as well to line according to the word as to loue it so we also vsâ—â—g â—â—◠〈…〉 shal find the like effects though not in like measure By which effects we 〈…〉 out these meanes wee become foolish dolâ—â—ish and blockish The word of God 〈…〉 a â—â—easure that if such an holy thing bee cast to swine I doe not douâ—â—◠〈…〉 see our God will execute his heauie vengeance and iudgements Wherof now 〈…〉 it to passe that wâ—â—â—â—â— young men die olde fooles emptie of Gods gracâ—â—f 〈…〉 youth were well brought vp of their parents as Iohaz vnder Iâ—hoiada who also whilâ—st 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 ProtestaÌ„t 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 woÌ„derfully 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 〈◊〉 to labour many Winters and Sommers and in the end to finde no Haâ—uest what 〈◊〉 full thing thinke you would it then be to a Minister after he hath long trauailed to â—â—â—â— 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 circuÌ„stance the first all men will confesse to be auoided as full concupisceÌ„ce 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
though babish things both in life and doctrine become vs being babes yet hauing past our child-hood the Lord looks for more manly ripenesse both in knowledge in holines of life though our perfect age be not consummated before the resurrection As little children whether in teachablenes to good or reformablenes from sinne are either woâ—â—e by a faire word or â—llured by a trifling benefit or awed by a checke or feared by a frowning looke or stiiled by seeing another beaten before them or else quieted by the rod so if we be children either the promises of God must affect vs or the mercies of God must allure vs or his threatnings in his word must awe vs or his angrie countenance must feare vs or his correcting of others must humble vs or else the corrections of God vpon our selues must pull vs downe But as those children are of most liberall ingenuous nature who are rather allured with faire words than driuen to dutie with the rod so they are most gracious which are most broken with the conscience of their vnkindnesse more prouoked by the promises of God then by all the curses thunderings and threatnings of the law but they that are affected with neither degenerate as yet from the affections of children Hypocrisie 1 HEe obserued some who outwardly liued an honest ciuill life yet lying hypocritically in some sinne were constrained in death or before to vtter it to their shame Which kinde of iudgements are most necessarie that God might shewe himselfe to be God and his threatnings to be true that the wicked might lesse reioyce in their exceeding impietie and that Gods children might be raised from their securitie Iudgement 1 IN our most earnest matters wee must be zealous ouer our owne heart and then especiallie examine and call to account our affections because that in such a case there is either some speciall worke of God or else it is some notable worke of the flesh or of Sathan And whereas it is a pedagogie of the soule that in all things we had neede to aske the gouernement of God by his word and spirit for that a man knoweth what hee is but not what he shall be in this or that action When wee cannot gage the depth of our heart wee must impute it to want of prayer and the not trauailing with our heart how to doe the things in wisedome 2 Though all exercises of pure religion purely vsed doe both strengthen iudgement and whet vp affections yet reading hearing and conferring do most strengthen iudgement and in part whet on affections But praying singing and meditation doe mosâ— chiefly whet vp affection but in part strengthen iudgement and vnderstanding 3 Being desired to giue his iudgement of a weighty matter hee answered Syr neither am I able to speake nor you to heare for that wee haue not prayed indeede I may talke and you answere as naturall men but wee are not now prepared to conferre as tâ—e children of God 4 Hee fatherlie exhorted men to labour for increase of iudgment first by reason then by example by reason thus without soundnes of iudgement it is a more difficult trauailing for the childe of God with his owne heart to any fruit Againe not being stayed in iudgement one shall be troubled to commit and afraide to doe many things which indeede he might lawfully and comfortably doe if he had knowledge Thirdly wee shall not without good knowledge satisfie our godlie desire in perswading or dislwading anâ—e for that we cannot doe so assuredly substantially and effectually as wee ought and would doe By example he exhorted men to consider of the Prophet Dauid in his Psâ—lme â—19 hee prayeth for knowledge hauing no one thing oftner then this Teach mee O Lorde thy statutes c. Sound ioy 1 THe more one tasteth of heauenly things the lesse is his ioy in earthly things the more one feeleth earthlie things pleasant the lesse ioy can hee haue in heauenlie Coloss 3. 1. Phil 3. 20. 2 Wee must in reading the iudgements of God obserue this rule If any man will trie conclusions against Gods conclusions hee shall prooue nothing in the ende but himselfe to be a foole And if hee faile in his triall by how much the more he might be admonished by so much the more hee shall be without excuse There are many that feare Psal. 14. 5. where no feare is but there are more which reioyce where no cause of ioy is 3 Some ioy euery man must haue either carnall or spirituall and therfore when Cain had lost his title and interest in heauen hee made himselfe a seate on earth and when hee had lost the harmony of a good conscieÌ„ce his nephew Tubal was faine to inuent Organs that hee might haue some musicke and solace in outward things And 2. Kings 11. when the people could not haue their owne fond delights Salomon causeth Apes Peacockes and such like to bee brought from Ophir for them Men will haue ioy â—t they cannot haue the more solemne melodie by Arte they will haue the common instruments of the Countrey But the reason is because the soule is mouldring and the heart is pâ—rching drie But let these sandie mouldring earthly hearts consider that there is no secure nor true ioy which either time may loose or death dismay or the iudgements of God make afraide It is no sound ioy that either will leaue vs or wee shall be glad to leaue it as an vnprofitable possession 4 Manie had rather part from all fauour of God then loose the grace of some wittie speech which they haue deuised but cursed bee that merriment which respecteth not either dutie to God or loue to our neighbour Knowledge THere are manie who haue a generall knowledge of the Truth but when it comes to particular practise they are hindred with profites pleasures and selfeloue 2 They whose knowledge is in swelling words and painted eloquence of humane wisedome being but a doctrine of the letter in their death they are as if they knew nothing of Christ crucified and whereof comes it that there is so much preaching and so little learning but because men preach and delight to heare plausible nouelties to please the eare rather then the simple power of the Word to pierce the heart they take the bone and refuse the marrow they are content with the shell but want the kernell and not onely the law killeth but also the Gospell that is the letter of the Gospell beeing ministred without the spirite Aske the wounded conscience what comfort it is to heare that Christ dyed for our sinnes Nay aske if this gall not as much as the lawe it selfe so long as it is rather conceiued by reason than receiued by faith 3 He said how after hee knew God hee desired by prayer two things principallie the one that hee might loue the Saints the other that hee might willingly and
and they in whom the spirit of God is decayed through the deceitfulnes of sinne their afflictions also are the punishmeÌ„ts of their sinnes for because they refused the gratious gouernmeÌ„t of Gods mercie in the Gospell therfore hee bringeth them backe to the rigorous gouernment of his iustice in the law till Christ be formed anew in them againe Those onely which are sufficiently called in whome Christ is thus formed their afflictions are no punishments of sinne but Christ suffers with them when they are medicines against sinne much more when they are trialls of Faith and most of all when they are for well doing but all the former suffered themselues Christ suffered not with them because they suffered for sinne 10 Rebecca wished to haue children but when they stroue in her wombe then shee brast forth into words of impatiencie so God giueth to some a desire to be borne againe who when their conception is so painfull and when the spirit and the flesh striue together they would sometime be content to be in the olde estate againe 11 When Moses came downe from the Mount the skinne of his face did shine but only the people did see it hee did not perceiue it So should our righteousnes shine in the eyes of others not in our owne 12 As a Fountaine and all the water that springs from it haue the same qualitie so the heart and the thoughts words and deeds are all of the same nature if one be filthy all be filthie and purge one and purge all 13 God calleth his children out of this world in the fittest time when though they liued longer yet they would be no better 14 If wee loue not Christ more then his benefites euen than our owne saluation wee are not worthie of him Phillip saith Iohn 14. 8. If wee may see the Father it is sufficient And Iacob said it is sufficient for mee that Ioseph is aliue hee cared not for his benefites And Dauid saith as if hee should say no more one thing haue I desired to dwell in the house of the Lord. 15 Wee must at all times â—eare the Worde and vse â—â—â— the meanes oâ— our 〈◊〉 though wee feele our selues most vnwilling thereunto For we know not when God will blesse it or any of them to vs. Yea it may be that when we do but once aâ—â—â—â—t our selues from the hearing thereof such things may be then spoken of as may most serue for our soules health 16 Albeit Marthaes part be the worst because it continueth not yet the world hateth Maâ—ies part which is the best and desireth â—uer to chuse with Martha 17 Looke how much we would come to Christ so much we must come to the Word and Sacraments 18 If wee rest too much in the outward action of the Word and not in the inward affection of the heart we shall be puffed vp and become prophane 19 Many Protestants can say it is God that worketh the will and the deede but in a conceiued imagination not from a perswaded minde and experienced conâ—câ—eâ—ce for if they were perswaded hereof it would greatly humble them and make them to finish their course with reuerence and feare 20 Looke what a man loueth hee wisheth the good thereof 21 Euery one is eaten vp with the zeale of one thing or othâ—r 22 No man can purchase to himselâ—e the glorious â—â—â—â—â— that he loueth God except hee hath a through hatred and detestation of that which â—â—d hateth 23 Then shall wee vnfainedly praise GOD for our â—â—â—â— creation and his Fatherly prouidence watching ouer vs when wee are created a new by the Spirit of God and feele our Redemption in Christ. 24 As farre as the Spirit is aboue the flesh God aboue men Heauen aboue the earth Eternitie aboue frailtie so farre is the new creation aboue the olde for the one is but of mortall and corrupt seede that shall perâ—â—h but the other is of immortall seede and from Heauen a great worke of God which shall abide for euer 25 In temporall things our ioy is greater then the cause in spirituall things the cause is greater than the ioy 26 If this be our chiefest felicitie to be Gods people it hath also the chiefest challenge to our ioy 27 They that be in the hell of things fleshly caÌ„not see the heauens of things spirituall 28 Spirituall thinges are tedious because sense reason and nature cannot taste of such ioyes 29 Gods children being in the world though not of the world but sauouring of the things of the world must be prouoked to this sound ioy and be led from the crackling ioyes which flame vp for a little and make a sudden noise but neuer truely heate or comfort the heart but in death and affliction doe muâ—h shame and feare vs. 30 To bee perswaded of Gods presence in our thoughts words and labours is a pure rule of Christianitie In euery place we are before God but more specially in priuate prayer and most of all in publike prayer 31 As there is no sinne so great but with repentance is pardonable so there is no sinne so little but without repentance is damnable 32 The offence of sinne is not so great as the deâ—ence of sinne 33 One teare of repentance is better then a thousand sack-clothes first our sorrow must bee spirituall then continuall because our sinne breedeth at the heart and buddeth foorth daily There is no greater miserie than to bee without miserie nor greater sorrow then to be without sorrow 34 As the childe breaking one rodde and burning it prouoketh his father to prepare a sharper so a man vnpatiently wrestling with one affliction sent from God and escaping it prouoketh the Lord in greater displeasure to send a sharper scourge 35 The more godly a man is and the more the graces and blessings of God are vpon him the more need he hath to pray because Sathan is busiest against him and because he is readyest to be puffed vp with a conceited holinesse 36 Where the Scripture hath not a mouth we ought not to haue eares 37 Oâ— that one would doe that thing the remembrance whereof â—o long after should bring comfort oh that one should doe that thing the reâ—eâ—oraâ—ce whereof so long after sh 〈…〉 g griefe and yet we so little esteemâ—â—hoâ—e â—â—â—â—gs which might after comfort vs and so little feare those things which mighâ— aftâ—r grieue vs. 38 The â—â—â—â—s is often taken for the morall law of God his precepts for the Ceremoniall Law his Iudgements or Righteousnesse for the â—aâ—ctiâ—us of the Lawe whereby the Lorde â—â—â— accomplisheth his promises for his Children or executâ—th his wrath vpon his â—â—â—mâ—es 39 A though the Lord hath promised a speciall blessing to the publike ministery of his word yet we must not tâ—e his wisedome to any ordinary
all ioy so God would not haue vs to murther all griefes but that the remembrance of our bodies turned to moules and of soules called to the booke should correct our vnruly hearts remembring in our deepest ioyes the lamentable cries of Syon and accompting our delight to be but as the ruines of Babell 12 Oh that men would feare and follow the Lorde Well follow they must one way or other If wee will not follow the shepheard to the folde we must follow the butcher to the shambles if we chuse rather to goe to the shambles then to the fold we are sheepe indeede and worse then sheepe too But men haue gotten an old distinction when they are not able to turne their sicke bones on their beds they then will bring a dish of sinnes and dryed skinnes to the Lorde but how vnacceptable a sacrifice such refuses are Malachit doth tell them and they shall one day trie it 13 If yee aske whether a man may not lawfully desire to be in the Ministerie or no I answere that in the Ministery are two things a worke and a worship a dutie and a dignitie the worke or dutie to the glorie of God and good of his Church a man may desire but the worship and dignitie to serue our owne loose mindes is not to be desired 14 It is the wisedome of God in his holie word not onely to instruct vs in things concerning our saluation but also to teach vs in things of this life For although all things be good in the ordinance of God yet they are not good to vs vnlesse by knowledge and faith we be able to vse them according to the ordinance of God with prayer and thanksgiuing And as it is not sufficient to be a good man onely but a good man must vse good things So it is not enough to vse good things alone but he that must vse them must see himselfe to be a good man that is to haue his heart clensed by faith and by prayer whereby he is assured that he hath fetched the interest from Christ who hath and giueth title to all being himselfe the heire of the world 15 When we examine our selues we are to sit in iudgement on our selues and to keepe a solemne court in our owne consciences to suâ—uay our memorie our wit our senses our members and to see how we haue vsed them but yet so as least we should be too faâ—ourable to our selues either in not espying out our sinnes or in not condemning our sinnes still we remember to make the law the Iudge but Christ the answerer of tâ—e Iudge 16 If God his children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continually 17 It is wonderfull to see a poore sinner readie to swound and fall dead almost at euery little sinne when nothing in the world doth feare him or driue him to this feare and yet when aduersitie strange iudgements of God persecution death come to be exceeding patient and comfortable couragious and valiant and againe it is straunge to see others who maruell that men will suffer themselues to be feared with sinne and aske what men meane to stand trembling at the word yet let sicknes come or if the hand of God be vpon them or let death come towards theÌ„ they quaile at the name of sicknes hell or death and either they proue very senselesse blocks or else they be in a most desperate estate Yea if God begin to reckon with them euery stirring of a mouse shaking of a leafe mouing of a shadow euery noise of the eare euery countenance of a godly man euery chirping of a bird or drawing neere of the least and weakest creature towards them appalles their courage and makes them most fearefull cowards They most feare when God his iudgements are executed which feare least when they are threatned and they feare least when God his iudgements are accomplished which tremble most when his wrath is denounced Wherefore as we most long for courage and most lothe cowardlines when the euill day approcheth so let vs labour for a good conscience which breedeth tâ—ue boldnes flie far from sinne which bringeth a spirit of feare on vs. And surely experimentall wisdome may teach vs that it is better to feare the euill to come when onely feare and no euill is vpon vs than to feare then when besides the feare the affliction itselfe so sorely presseth vs that we haue no libertie or leaue to breathe for any comforts or to hope for any deliuerance 18 We are wont to ascribe the afflictions of the Church or Common-wealth the defect of right discipline and gouernment to the sinnes of the Magistrates when rather if we consider things with a single eye our owne sinnes haue begot such fruites For that God who rather loueth many than one that God who for tenne good men would haue spared whole Sodom who rather taketh away Saul a sinful gouernour than punisheth his louing Israel being humbled subiects knoweth rather to take away the King if the subiects be good than he desireth to alter the whole estate for the sin of one vnlesse it be when both Prince and people agree together in sin That God which euen in the time of the Church remaining but in a few families would rebuke Kings as Pharaâ—h and Abimelech that they should doe his Prophets Abraham and Isaac no harme â—oubtlesse the sinnes of the people doe breede defects of well doing in Princes When Israel began to sinne the Lord withdrawing his grace from Dauid left him to the numbring of his people The Altars were not taken away and why in the time of Iosiah The holy Ghost saith the people had not prepared their hearts to walke with the Lord their God 19 It is farre otherwise in our Christian profession than in the profession of other Arts. Physitians loue to haue some secret experiments wherein they haue a singularitie and which in their life they will communicate to none Lawyers haue some points which they will not make common but keepe for present and priuate gaine But this is rather a note of pride and of a conceited minde in heauenly things than of godlinesse For as true godlinesse forewarneth others of that sinne the sting torment filthinesse whereof we haue found so it traineth vp others to that fruit of holinesse whose beautie glorie and excellencie we haue both tasted and proued 20 It euer hath beene and is that prayer or comming to the diuine Seruice as they call it and resorting to the Sacraments haue beene more accompted of than the word hearing of it preached Many of superstition may thus come to prayer and of custome resort to the Sacrament who either doe not at all heare the word or else they heare it at their leisure or else they doe it but in ceremonie without vnderstanding or if they vnderstand it
vnder the which we haue bin long coÌ„forted For Gods children acknowledge themselues without ceasing that God hath rods in a readinesse though they see no present euill to beate them from their sinnes bend all their care how they may rather suffer aduersitie to Gods glorie than to sleepe securely in prosperitie vnto their own pleasure Now when the Lord doth as it were hold vs on the racke for these causes before named we must pray vnto him that howsoeuer he keepeth vs in the presse we may haue a breathing while to consider our daies spent in pleasure and to examine our vnthankfulnes which shutteth vp the doore of Gods mercie from vs. And because our afflictions are the sorer when they come the neerer to the soule we may with our selues coÌ„clude to hold on the way of our thorough-faire though we see nothing but thornes of temptations and briers of euill affections so as we must be faine to leape ouer hedges rocks ditches yet must we not cease to continue in Gods seruice For if that were not what triall examination of our faith should there be were we as in a faire medow that we might run on along by the water side in a shade and that there might be nothing but pleasure and ioy all our life time who could vaunt that he had serued God with good affection But when God doth send vs things cleane contrarie to our desires that we must be faine one while to enter into a quagmire and another while to march vpon ragged rockes and stones then we shall haue the vse of a well exercised minde in prayer in repentance and in contempt of this life And why doth the Lord sometime suffer vs to pine away and to languish in continuance of griefe seeing that he could cleane rid vs at the first doubtlesse to this end that we might confesse his mercie more freely and bite of his iustice more sharply Let vs now learne to hold all the passions of impatiencie in bondage both by comparing our euils with the wonderfull mercies of God and our small sufferings with the intollerable conflicts of our forefathers For there is no greater cause of our disparing vnder the crosse thaÌ„ when Satan perswadeth vs that neuer any were handled so roughly or else would beare vs in haÌ„d that although God afflicted the faithfull that haue been before vs yet they were not so weake as we But let vs remember that God hath so pinched his seruants euen them whom he loued and whose welfare was deare and precious in his sight and hath often brought them to such extremities as they were not able to looke vp any more nor wist how to speake nor how to hold their peace Wherefore least our infirmities should ouermaster vs and when temptations are fierce vpon vs we know not where to become let vs call to minde the Saints of God who were constrained with sighes and groanes to stoope vnder the hand of God whose martyrs and tormented children ought to be our looking glasses to the end that by them we may learne that according as God dealeth foorth the gifts of the spirit thereafter doth he send greater afflictions both to make them the more esteemed and also to cause a more plentifull fruite of their faith How did God deale with Abraham not a common man but rather an Angell the tenth part of whose sufferings would make a stout heart to quaile How was Dauid the seruant of God exercised in Gods schoole who felt all Gods darts and had all his arrowes shot at him Thus it is requisite that Gods graces should not be idle in his children but set on worke by afflictions whereby they may be knowne in due time and place How did God play the Lion with Ezechias who as with pawes and teeth bruised and crushed his bones not that we may accuse God of crueltie but that we may see with what anguish the Lord doth sometimes exercise his holy seruants and with what patience he doth arme them who notwithstanding his vehement trials doe stay themselues vpon God accusing themselues saying I will beare the wrath of the Lord because I haue sinned against him and excusing the Lord with all humblenes with Dauid Psal. 114. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly c It is much auailable to mortification and Christian patience also to occupie our hearts in the house of mourning euen in our greatest banquetting and to betake our selues vnto some serious meditation of aduersitie when present pleasures would most diuorce vs from the remembrance thereof So though we haue much in possession we shall haue little in affection and when God doth most aduance vs we shall feare our wants of humilitie and then especially be ransacking our infirmities when the Lord for our triall enricheth vs most with his benefits For if the Lord God by multiplying his mercies increaseth our account we are often to suspect to call to iudgement and to arraigne our selues for the vsing of Gods creatures who often giueth that in iudgement which he might denie vs in mercie and often waineth vs from some things in his loue which he might giue vnto vs in his anger FINIS THE MARKES OF A RIGHTEOVS MAN THe righteous man hath three priuiledges First that he shall neuer perish though he be oftentimes afflicted yea if there be a number of them the Lord will spare the habitation of their place for their sake Secondly if the Lord be minded to bring destruction vpon a land oâ— countrie he will first deliuer the righteous eitner by death or by conueying them to some other place as here he doth Lâ—t and is the children of Israel when Pharaoh was ouerthrowne Thirdly the Lord will not so much punish for the wicked as fauour for the goâ—ly sake and if they fall into the same temporall punishments euen thereby shall the righteous be brought neerer to heauen but the godlesse shall be throwne downe to hell euen as with the same flaile is beaten châ—ffâ—to be burnt and pure corne to be preserued Some thinke that there be none righteous which commeth to passe either through ignorance or because they see the sinnes and loose righteousnesse of others but then the Scriptures should be false which calleth some righteous Then Christ should haue died in vaine and there should be no saluation because none are sâ—ued but the righteous Some think that righteousnes is an inherent qualitie that through works we may be perfectly righteous as of old the Pelagians Puritanes and now Papists and Family of loue But the testimonies of Scriptures which affirm that al our righteousnes is as a stained cloath and that we are not able to answere one of a thousand c. and also the sinnes of those who in the word are counted righteous do proue the contrarie for Abraham sinned after he had beene pronounced righteous in distrusting
fall into all the miseries of Iob than into this Apostasie We must then goe on still giuing God praise that we haue done something and yet not so much to be puffed vp thereby as sorrowfull that we haue not done so much as we ought so that we looke vpon our sins to humble vs vpon that good which the Lord hath wrought in vs to be thankfull But yet sometimes the children of God see they goe not forward but as it were linger yea they sometimes fall into grosse sinnes for the first if we striue not against it mislike not our selues for it nor mourne because it is so with vs we are in danger that the Lord will barre vs out And if he punish those that goe not forward thus what shall be to those that fall back But if we mislike our selues for our sinnes mourne striuing against them we may take sound comfort therein And for the second the Lord turneth the falles of his children to their faster going forward and growing vp for so they see their corruption more wherewith being humbled though it be a very fearefull thing for Christians to fall into any grosse sinne they flie faster vnto Christ. And againe their fall maketh them more warie and also to runne forward the faster as they that runne in a race or trauell in a iourney being letted either by fall or by companie doe afterward make more speede least that they should not obtaine their purpose Dauid after his fall brought to see his originall corruption craued more earnestly for the spirit to be renued in him The children of God then fall but the Lord reuealeth it and they rise againe but the hypocrites and wicked continue still and goe from euill to worse because saluation is giuen to none but to those that loue it The fourth note is that we loue righteous men and righteous things as well in others as in our selues Righteous men that is either such as are afore vs our equals or inferiours We must loue them that are afore vs that we may follow them and be like vnto them and not to please our selues in our selues and therfore must we be desirous to keepe their companie whether they be preachers or professors for those that loue learning will delight in the companie of those that are learned and if we loue good men because they are so it is a good signe we doe much more loue God who is goodnesse itselfe as if the father loue the schoolmaster for the sons sake it is a signe he loueth his sonne much more And if this be so it will restraine vs that wee neither enuie nor yet despise the gifts wee see in others but rather giue God the glorie for them and seeke to profit by them contrarie to â—ll this is the vnrighteous and vaine-glorious man That we might the rather doe this Christ hath promised a reward He that receiueth a Prophet c. Yea wee see that worldly men haue beene blessed for the godlies sake as Laban for Iacob Putiphar for Ioseph and Nabuchadnezzar for Daniâ—ls sake much more are the godly blessed as Abraham and Lâ—t receiued Angels in shape of men had the plague reuealed to them and escaped So Ebed-Melech and Baruch had their life for a prey because of Ieremiah the Prophet So did the Shunamitish woman receiue singular blessings for entertaining Eliah Contrariwise the man that heareth not instruction nor loueth righteous men but contemneth his betters is high in his owne eyes hee hath no righteousnes in him This hath also a punishment as hath been seene vpon the Iewes who killed the Prophets but their children haue builded their sepulchers So we can thinke well of many when they are gone but when they are present with vs we might receiue some profit by them we cannot digest them But wee must thinke better of others then of our selues yet approuing our selues both to God and to others also as Paul doth Wee must loue our equals both to confirme them and by them to be confirmed our selues The true sensible feeling of our owne wants will moue vs to this dutie that wee may haue the like of them We must loue our inferiours to instruct them and draw them forward And because our callings will not suffer vs to doe this to all wee must first begin with them that are neerest vs as Fathers their wiues children Masters their seruants Princes their subjects Thus did Abraham teach his Familie otherwise hee could not haue looked for the performance of the couenant whereof one ende was this that hee should teach his familie This belongeth to vs and all Christians who being righteous haue the couenant made to them and their seede and therefore must they bee taught and instructed that they may keepe Gods ordinances and obserue his lawes The small practise of this sheweth that fewe men haue the warrant of saluation in themselues This loue goeth further abroade to others as to kinsfolkes for the wicked take great paines to make manie like themselues which may be a shame to Christians if they striue not daylie to winne some And that wee may doe this there is a reward Hee that conuerteth sinner shall shine as the starres But if hee be condemned that spilleth the bodie and suffereth the very Aâ—le to fall how much more shall hee be that loseth a soule Wee must loue all righteous things in others as in our selues Wee must take heede of vnrighteous men and separate our selues from them but this must be in respect of their sinnes and corruption whereby GOD is dishonored not in respect of their person which God hath made which after this sort may be tryed If wee doe not bruite abroade their faults but euen mourne for them and their saluation So did Lot mourne and those are marked out which wept for the iniquitie of the time and were preserued In respect of Gods glorie to be angrie but in respect of men to lament this is a true zeale And so CHRIST was angrie and wept ouer Ierusalem Yet here must be considered the manner of offending for some sinne of malice and some sinne of infirmitie Thus must wee hate all vnrighteous things and mourne for them and not only for them but also for the abuse of those things which in their owne nature are lawfull FINIS SWEETE AND SVRE SIGNES OF ELECTION TO THEM THAT ARE BROVGHT LOW 1_A Cleering of iudgement conceiuing of the truth and true meaning of the Scriptures making for vs or against vs. 2. A rebuking of sinne inwardly a pouertie of spirit from thence and a mourning therefore Matth 5. 3. 4. 3. A meekenesse of spirite to cast our selues downe at Christs feete Matth 5. 4. 4 An hungring after the righteousnes which is in CHRIST and a pricing and esteeming it aboue all earthly things Philip 3. 8. 9. 5. A musing vpon and a desire to thinke and speake of heauenly things 6.
day of toyling The equitie of the not kindling of a fire must binde Christians although the sanction doth not constraine them whereas the Israelites of an inch of libertie would take an ell for a childish instruction this thing was restrained them And although we haue a further libertie to kindle a fire for as much as we are in colder countries than the Israelites were yet the equitie of the law must teach vs that we ought not to turne this libertie to be seruant of our wanton desires or to foster carnall licentiousnes and hinder the worship of God If it be demaunded whether this day be fit for mariage or no I answere it is because on that day as it is a day of reioycing there is a more lawfull libertie of speech and a more liberall vse of cheerfull behauiour Howbeit let them not on that day if they marrie make their solemne cheere but seeing they may haue a conuenient companie some other day let them either both marrie and feast some other day or marrie on the Lords day feast another And if it be demanded whether Loue feasts may be kept on this day or no I an swere there is difference betweene loue-feasts and solemne feasts And if men were as wiseas they were in the times of Poperie they would be politike to finde out some meanes to prouide for the glorie of God and yet not altogether neglect the conuenient furniture for their table I am not to appoint neither doe I vndertake to prescribe how meate should be prepared or how offices should be deuided yet by experience I can giue testimonie of some who for their religion beare credit in the Church and for their authoritie carie some countenance in common wealth and yet on the Lords day haue their tables both Christianly and worshipfully furnished without any hinderance of the worship of God at all notwithstanding the number of their daily retinue ordinary familie is great It is one thing to prouide feasts of intertainement more than competent and another thing to vse loue-feasts nothing lesse than is conuenient the one oppressing and disabling vs to holy exercises the other refreshing and enabling vs to the duties of religion Now concerning the exercises pleasures of the body leauing all vaine pastimes at all times vnlawfull but most especially on the Sabbath and to speake of such recreations as in themselues are lawfull and may lawfully be vsed of the children of God in their time and place as those of shooting training vp of souldiers and such like all which their pleasures carie a profit either present or in time to come to the Church or common-wealth we denie not simplie then their places but thinke them conuenient and commendable with the testimonie of the holy Ghost 2. Sam. 1. where Ionathan is commended of Dauid for his shooting Howbeit the Sabbath day is no fitte time for these vses which we will shew briefly First we must know that the Lord hauing forbidden the workes of our ordinarie calling which carie with them a more speciall promise of profit and warrant of reward in their time forbiddeth also lawfull pleasures because if the vse of those be forbidden being lawfull and necessarie for the vpholding and maintaining of mans life then these things not so needfull though conuenient for recreation are much more inhibited And this we shall see more plainely if we remember that rest is so farre commanded as it is an helpe and furtherance to sanctification and labour so farre is forbidden as it is an impediment of the same In regard whereof if pleasures be no lesse lets and impediments to the hallowing of the Sabbath than bodily and ordinarie labours then pleasures haue no more libertie on the Lords day than our outward workes Furthermore we must be circumspect not to rest in any drowsie or sleepie securitie of the flesh but in what measure soeuer we detract from the ordinarie workes of our calling in that proportion must we adde to the sanctification of the day not much vnlike to good Christians who bestow on their soules whatsoeuer they take from their bodies Which wisedome and diligence though we vse most carefully yet for as much as we shall leaue as many duties vnperformed as we shall haue performed I see not what leisure we can lawfully lend to recreations If any carnall professor shall presse this thing more vehemently me thinketh he may blush at the defence of it seeing this kinde of keeping holy daies in pleasures and playing was vsed euen of the Heathen who sate downe to eate and drinke and rose vp to play first balacing their bellies with feastes then refreshing themselues with play Wherefore as we now denie Church feasts as imitations of the Heathen so we denie holy-day playes as remnants of ancient prophanenesse But if it be here obiected that the Iewes had their solemne feasts musicall instruments and exercises of pleasure yet the men alwaies by themselues and the other sexe by themselues not with that monstrous mixture of men and women which is a chiefe sinne and arch-enemie to religion of our age and that with holy Psalmes made by Dauid and Moses not with vaine minstrelsie vsed of prophane Atheists I answere as Paul speaketh 1. Corinth 13. of his owne person that they being as children spake as children they vnderstood as children they thought as children being but in the rudiments but we becomming men must put away childish things Againe the superstition of the Papists checketh this abuse who would admit none outward exercises on their Easter Whitsontide and holy Thursday at what times they thought a bird would scarsely build her nest Did not the Papists breake their superstitious holidaies and shall we so prophanely pollute the Lord his Sabbath Our Easter day our Ascension day our Whitsontide is euery Lords day and therefore we ought to make a speciall care of sanctifying of this day What shall I say of the zeale of worldlings which may controll by contraries the securitie of our sinnes For all worldly men seeke neuer for pleasure whilest profit doth drop as we may see in them that liue on Faires and Markets as Chapmen and Inholders So long as they hope to gaine a penie how waite they how diligent are they how little play they how busie are they And why Forsooth it is their haruest it is their market which say they they must attend vpon whilest occasion lasteth Behold the policie painefulnesse of the world may teach vs what we ought to doe for our soules Is not the Sabbath the haruest time and market day for the soule wherein we should gather in whilest the Sunne shineth wherein we we should be very diligent whilest our gaine is promised wherin we must prouide for a liuing and maintenance and lay vp store laying all pleasure aside vntill the time to come And to returne to the Papists what posting Priests what mumbled masâ—es what hunting praiers what hastie seruice had
man so no man knoweth the meaning of the Lord in his word except God giue him his spirit to declare it vnto him And if we must pray when we come to our meate and drinke that God may giue nourishment to vs by them then how much more must we pray God to nourish vs by his word for else we cannot profit thereby And as no man dare touch meate and drinke before he pray and we haue no title to it before it be sanctified to vs by prayer how impudent are they that dare touch Gods booke without prayer or thinke that otherwise they haue title vnto it Paul may plant and Apollo may water but God giueth the encrease so if any be senselesse still and yet haue heard long it is because God hath not reuealed his wil vnto them Men may be diligent yet they shall erre if God giue not his spirit and though they meditate and conferre yet they shall be punished for giuing libertie to their rouing braine and to their tongue except they pray for Gods spirit Many rest in knowledge and want faith because they want prayer and wee rest in knowledge and neuer practise because wee pray not to God to write his law in our hearts by his spirit that now not wee but he may worke in vs. They that take any thing in hand without prayer howsoeuer they say they abhorre Poperie yet they practise it because they take vpon them to haue some power in themselues For thanksgiuing if we be bound to praise God wheÌ„ he hath fed our bodies how much more when he hath fed our soules And shall God be iustly offended with vs if we thanke him not for our refreshing with meates sleepe c and shall wee not tremble for feare of reuenge if we haue not praised God for any light or any good motion that he hath put into vs For want hereof â—fter some lightning followeth some darkenes and after much feeling commeth deadnes and by this meanes Satan goeth about to take all Gods graces from vs. Dauid saith Blessed art thou Lord O teach me thy statutes This sheweth that wee must euer praise God before we come to reade Many are feruent in asking but cold in giuing thankes And if we would giue thankes to God it would much ease vs in asking and God would not punish vs in taking his graces from vs. FINIS A TREATISE OF THE RESVRRECTION Psalm 16. 10. For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption Philip. 3. 20. Our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. Vers. 21. Who shall change our vile bodies that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe ARe wee perswaded with the Prophet of God Psalm 16. that wee shall bee raised and freed from corruption that our death is a sleepe our graue as a bedde and that that God that raiseth the Sunne daily out of his denne will drawe vs also out of the earth then haue we true faith which vndoubtedly wee shall finde more strong if long before death come wee would exercise our selues with the meditations of death Many wee see by deferring all vnto the last ende die heathenishly many who would seeme to haue more heroicall spirits desire vnnaturally to dye not that they are surcharged with the burthen of their rebellion and corruption but because as beasts they neither can reioyce in things in heauen nor feare the paines in hell These are more drowsie and senselesse beasts than those who are more loth to depart in whom appeareth more nature and some conscience but the other degenerating from nature are a farre more monstrous and daungerous kinde of people Howbeit the common sort of people commend this kinde of death they say thus he departed as meekely as a lambe he went out of the world as a bird goeth out of the shell he died very quietly neuer speaking a word nay they might say more truly he died beastlike he gaue no token of repentance in acknowledging his sinnes he shewed no fruite of faith how he was saued in Christ he gaue no testimonie of his hope in witnessing a ioyfull resurrection and chaunging to a better life Thus wee see how readie wee are to extreames either fearing death too much or fearing it too little Well if wee will be rid of that feare in excesse behold here is a remedie My flesh doth rest in hope for thou wilt not leaue my soule in graue But there are othersome who can yeeld quietly to death also what is their reason what is their faith forsooth they say they must pay that willingly which is due of necessitie and seeing they owe God a death they had as lieue die at first as at last when the debt is payed it can bee no more required It is farre otherwise with the children of God who of all others haue the greatest preferment by death yet hauing tasted of the land of the liuing euen in this life cannot satisfie themselues in the multitude of many dayes with the sweete sâ—ppe thereof vntill their measure be brimme full Then they dying in the ripenes of yeeres and in the fulnesse of dayes are gathered in their due time into the Lord his barne as a ricke of corne Then they hauing fought a good battaile runne their full race and kept a true faith can with ioy in Christ looke for the crowne of glorie which is prepared for them To this wholesome meditation and fore-thinking of death the daily mortalitie and dropping away of others ought to stirre vs vp For wee see many round about vs of the same complexions of the same age that we are of breathing of the same aire vsing the same diet which wee doe who goe before vs and are gleaned from those miserable calamities which our long contempt of the word hath threatned to fall vpon vs. Let vs labour then to lay vp our flesh in hope that our departure from hence may be as the sailing ouer the Seas as the trauailing of a woman as a deliuerie out of prison and a returning from exile Certainly a man is neuer more tried to be a Christian than in contemning death for Heretikes concerning other things may haue as great gifts as other professors but in death they will bewray their hypocrisie either in murmuring as dogs or in vnsensiblenes as blockes But in Christians there appeareth such an heroicall alacritie tempered with so gratious humilitie that they desire not to liue but to keepe a good conscience they refuse not to die for nothing but for hope of a more happie inheritance It may be that others as we said may shew some cheerefull countenance to die but it either proceedeth of some phrensie vnaduisedly or of rashnesse especially or of numnesse carelesly Neither would I haue any
in a second degree torment him This is an actiue crucifying now comes in a passiue crucifying And this is a cuppe not of the Communion for that needs the sonne of thunder the child of Zebedeus but it is the cuppe of the crosse whereof he himselfe did drink this is the Baptisme wherewith wee must be baptized as he was that is not with the water of Iordan for euery child of a seuen-night old may bee washed with it but of affliction whereof wee must taste And as Christ hath now a Crowne of glorie but hee had another crowne before euen a crowne of thornes so in this feast we haue a cup without bitternes but there is a cuppe of bitternes which either we haue drunk or must drink or both The drinking of that cup binds vs to drinke of this And surely suffer we must some haue their passion in death and inwardly and that is most sore better it is to haue it before death and outwardly for surely drinke we must if we participate of the one we must also participate of the other But as it is good to vse this trial before so there is another examination more profitable that followes after A man may by the sight of the soile gather by some gesse what fruit wil come vp and what it wil beare A man may by the ingredience of the medicine coniecture what effect will ensue vpon it But when we see the fruite come vp it is farre more sure and when the purgation hath wrought wee may more certainely iudge of the effect of it And because these accidēts of repentance from dead works faith in Christ loue toward men going before may deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the word more ioyfully if we trauell for righteousnes of Faith more soundly and make the skore of our sinnes lesse then they were before they are comfortable fruites of the truth of our hearts Now if any say that these signes antecedent the beginning whereof is in repentance and sorrow for sinne the end whereof is charitie and these also that follow after are very good things and yet entring with himselfe into the triall he findeth himselfe more discouraged than encouraged to him I say if a man had Repentance and Faith in most perfect and ample manner that man were not to receiue with the Saints for these mysteries were prouided for their helpe which haue wants and therefore for imperfections no man must discourage himselfe to come hither Onely let him looke to this that he doe whatsoeuer he doth though not perfectly yet sincerely Then as it is most sure that by our examination we should fall into the agonie of Christ to sweate blood and if it were possible euen to be couered with the drops of blood so because mans nature cannot bee brought to this by reason of that cold sweate and cold repentance that is in vs. Christ therefore was brought into this sweate by a glooming heate Christ I say who enduring this agonie became not onely a satisfaction for our sinnes but also for our imperfections in good things he doing good things absolutely therefore Christ fell into these bathes that his perfection in suffering might satisfie for our imperfection in well doing The rather we are to sticke to this because if we cannot bring our selues immediately into the first degree of sorrow yet that we stay not to come to the second degree that is that wee be grieued that wee can be no more grieued and if wee come to this this shall be sufficient And to all such as thus in truth shall prepare themselues doe those prayers of Hezekiah 2. Chron. 30. belong that the Lord will fulfill the measure of their righteousnesse and pardon their sinnes that prepare their whole hearts to seeeke him And thus much for the triall before and after the Lords Supper FINIS A TREATISE OF GODS FEARE THe stile of Moses Psal. 90. 11. doth vehemently set downe the paucitie of them that truly feare God hee saith who feareth c. wee knowe the thing sought for and enquired after is not knowne to the Asker for then the question were vaine and superfluous and the verie nature and institution of a question is to haue relation euermore to the increase of knowledge in some thing not sufficiently knowne wherefore it is like that Moses knew few fearing God aright and in generall this stile is very needefull in all Gods things for wee are slenderly acquainted with them but in euill things there is no question or enquiry to be made as being a thing comming into the eyes eares and hearts of all men enough and as wee see by daily experience too much Now if wee will goe from Moses time to Dauids time we shall see hee makes the like question Psalme 15. 1. Lorde who shall dwell in thy tabernacle c. as one that saw a great want of men desiring that way but come to the contrarie and Psalme 14. hee sheweth that all are gone out of the way all are corrupt there needes no question to be made of such Goe yet further to the dayes of Esay and we see his stile to iumpe with both the former as Esay 53 Who hath beleeued our report as though they could hardly bee found that would credit his words but euen in the very first chapter he was not afraid simply and without inquirie to say that all were so full of sinne that there were no place voide of wicked men from top to the toe If wee come to Christ his time he saith in his dayes Who is a true and faithfull seruant who is a trustie seruant who when his Lord commeth he shall finde faithfull but of the ambitious Pharisies we knowe there was great store If wee chronicle from Moses to Dauids time from Dauid to Esaies time from Esay to Christ his time and from Christ to the end of the world wee shall finde it a matter of controuersie to haue men fearing God but of the other sort it is a thing without all manner of controuersie And here we must not thinke that it might be many feared God but they knew not mens hearts for God himselfe the searcher of the heart acknowledgeth the same that they doe as Esay saith 59. 4. No man calleth for Iustice no man contendeth for trueth 16. and when he sawe there was no man hee wondred that none should offer himselfe neither is this excesse of euill noted onely in the persons but euen the times are full of euill Genes 6. 6. It is saide the thoughts of mens hearts were euill continually or euery day Micah saith they spent the whole night in euill and so goeth further so that Moses hauing set downe all the day and Micah all the night wee may say all time is stuffed with euill if we haue any time for good it is in purpose not in practise it is
in the time to come not in time present in regard whereof the Prophet saith the silly fowles and birds of the ayre the Storke the Doue and others keepe their time but we neuer can finde our time to doe well in Beyond all this as all persons and times so all places are tainted with this euill Heauen it selfe hath not been voide of wickednesse for euen from thence fell the wicked Angels Paradise was not exempted the Temple was not free from notable hypocrisie the number exceeded euen in the actions themselues wherfore Dauid crieth out at the view of such a packe Lord who doth vnderstand the errors of this life Our daies may be numbred as wee see Psalm 90. but our sinnes are without number and therefore are compared to the sand of the Sea Then wee see in regard of the person time places and actions few doe good and therefore such is the complaint and question of the men of God in this behalfe The fruit which we are to reape by this is thus much that if we see occasion of offence and matter of grief be offered vs we see no more than Moses saw long agoe than Dauid Esay and Christ himselfe saw in their times before vs in comparison wherof we may make our aduantage that seeing the time of Moses was a time of affliction and the dayes wee liue in are daies of peace it is lesse marueile to see euill in the daies of peace than in the time of trouble and therefore Luther vpon this question who feares Psalm 90. maketh this answere no man before affliction shewing that affliction should specially leade vs to feare and being once affected with feare wee should either say Lord what shall I doe or with Dauid say What shall I repay vnto the Lord Seeing the Lord is faine to complaine of the smal number of such as feare him we must take order to mitigate this complaint that it fall not more iustly vpon vs. In the time of Moses at the least there was Iosua and Caleb in Christs time Simeon and Anna At the least we must looke there be one true worshipper as in Elias time and so doing we shall make the question vaine and surely if we desire to be such fewe will put vs by our desire for as our sinnes be well called an hereditarie sicknesse which if it were not so wee would purchase them fast enough so that knowledge and feare of God not being hereditarie are not withstanding cheapened of few men Great cause there is then why we should feare it is an act of the euerlasting Parliament that we must once die Hebrues 9. and Iob saith that our life is but short and doe wee not heare that all of all kindes are gone this way all wise men all men of pleasure no Patriarkes escaped it no Prophet was exempted our eares can testifie this doe wee not daily misse our friends when Gods wrath hath taken them away and the graue hath buried them in silence Doe we not daily in comming to the congregation passe ouer the graues of men sufficient monuments of the execution of the generall day Doe wee not vse as a generall prouerbe as sure as death and yet the seruants of God complaine that wee know not the wrath of God Surely wee doe not know this for all that which Moses Psalme 90. proues by two reasons first hee prayes to bee taught in it and if it were alreadie exactly knowne then should this prayer be superfluous againe he argueth of the effect that for so much as there followes no feare therefore there is no knowledge of the wrath of God for the want of feare sends a want of faith herein and were wee perswaded that Gods wrath were such a thing wee would feare and therefore we feare not because wee are not so perswaded of the wrath of God in it In naturall things wee will not easily runne into things feared nor feare those things which wee thinke not to be euill and therefore because we feare the fire will burne the water will drowne wee are hardly brought to runne into the fire or into the water much more should we so doe in things supernaturall if we did truly feare them wherefore though wee knowe in some part the wrath of God yet wee are not come to the perfect knowledge of it required at our hands Hitherto we must vnderstand it is one thing for man to determine of knowledge and another thing for God to iudge of it as Esay pronounced a difference betweene our esteeming of fasting and Gods iudging of it Esay 58. for that if wee see a man abstaine from meate we think he is a good deuout faster but the Lord determines otherwise so we may pronounce a difference betweene the valuation of knowledge in our eyes in the Lords eies It is nothing for vs to say this haue we quoted thus haue we read this haue I vttered and therefore I know this for this is nothing in Gods iudgement for as he determineth of the fast so will he determine of the knowledge of them that passe the auncient Rabbins of the Iewes and outreach the wise men of the Heathen And no maruel for as we say there is a wise kinde of ignorance a learned vnskilfulnesse so surely there is an ignorant knowledge a sottish kind of wisedome and this now possesseth the whole world And that wee may walke within our warrant we shal fetch our proofe from the sixt of Esay which place for the excellencie of it is oft repeated in the new Testament Matthew 13. Acts 28. and Rom. 11. where wee see there may be a seeing without seeing a kind of hearing and yet no hearing indeede Euen so there may be a knowledge and yet no knowledge before God the cause is for that the Lord accounts of no knowledge which comes not into practise and if we haue neuer so much knowledge and practise it not it is nothing in Gods booke And according as this is God his reckoning so it is our vsuall account for if wee haue taken paines to put precept vnto precept and to teach one that hath not profited by our paines how attentiue soeuer he seeme yet wee account him and accuse him as one that heard not at all Better is no candle than a candle vnder a bushell and the Lord accounts no light vnder a bushell for light Better to haue no eares than the eares of an Idoll And indeed they are no eares for they heare not so it is no knowledge that is separated from practise Wee doe beguile our selues in our accounts when wee thinke wee haue a great knowledge for that wee haue heard many Sermons whereunto because we haue not ioyned practise we may well blot out of the score many of those Sermons for such Sermons in Gods account be to vs as no Sermons We can say and cry that where there is a want of the meanes there is a great token of Gods curse and
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 redemptiō 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 saluatiō nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which cōmeth 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 Sacramēts 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 coūted 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
he is not too much grieued But if we haue not God his spirit surely we belong not to God For haue we wit wisedome health power wealth authoritie credit friends or any such thing and yet haue not receiued the spirit of God what are we but a more fit substance or subiect whereupon Sathan may frame the worke of sinne It is not the poore sillie or simple people that be the maine instruments which the diuell doth vse in his greatest affaires to doe hurt but the wise politique rich and mightie men of the world Contrariwise if with these good gifts we haue the spirit of God what great good may we doe in Church or Common-wealth If besides the beautie of God his spirit we haue the flowers of outward things what a singular ornament is this to our garland What shall I say more In affliction the spirit sheweth vs the hand of God both humbling and comforting vs reuealeth our sinnes worketh in vs the contempt of this life the desire of the life to come and so sanctifieth our crosse by wisedome repentance and patience Seeing then these are the effects of God his spirit that it feoffeth vs by faith into euerlasting inheritance it assureth vs of all our rich treasures in Iesus Christ seeing it sanctifieth all inward gifts seasoneth the vse of all outward things briefly seeing with it all things seeming miserable are most blessed and without it all things seeming happie are most miserable it followeth that of all gifts the holy Ghost is the most excellēt Howbeit one thing here is to be added that we may wholy separate our selues from the Anabaptists we speake of the Spirit as he sheweth his force in vs and worketh in vs by the ministerie of the word which two worke together and therefore it is said Ioh. 6. My words are spirit and life For without the Spirit the word is as the bright Sunne to a blind man who not for fault of a pure obiect but for want of sense is not able to discerne the cleerest thing in the world and therfore the Prophet Dauid Psal. 119 saith Open mine eyes O Lord that I may see the wonders of thy law True it is the Sunne is bright but what is that to a blinde man True it is the word is glorious but what is that to a man without the spirit of God For so farre we profit by the word as we receiue the power of it by the inward ministerie of the Spirit we must trie the spirits by the word and we shall then know that we haue receiued the spirit of God when he giueth vs the pure vnderstanding the carefull receiuing and zealous practising of the same Carnall men and our late Anabaptists be but boasters of themselues in terming themselues spiritual men we are not taught so to bragge of the Spirit or any worke thereof but as it is warranted vnto vs by the written word we confesse that blinde is our minde and that we cannot profit by the word but by God his spirit we looke not for the spirit in our phantasie but for the spirit which worketh by the word which spirit spake by Abraham by the Patriarches by Moses and the Prophets by Paul and the Apostles and by our Sauiour Christ himselfe Seeing the spirit of God is so high a thing we are here to complaine why we hunt after life profit and pleasure and haue so small care to obtaine God his good spirit which is so pretious It is a great fault to fansie so much the things of this world and so little to esteeme this And here not of a set treatise but by the way we will speake of the last part of our diuision that is of the meane how to attaine to these graces of the Spirit We know rich men can for their increase frequent faires ambitious men can get preferment carnall men will watch their opportunities and euery man in his kinde knoweth how to prouide best for his profit and pleasure Our way goeth on the other hand and heth in the carefull hearing of the word the feruent vse of prayer the reuerent fruitfull resorting to the Sacraments and most holy submitting of ourselues to the discipline of the Lord in frequenting the companie of God his children and in waining our selues from the world by all which meanes the spirit may haue a more voluntarie free and perfect worke in and vpon vs. And although all these things are not particularly here set downe yet marke here is named the most proper meane pointing at all the rest and this as ye see is prayer by the which the Lord conueigheth his spirit into vs to make all the other meanes more pleasant profitable to vs. Why then are not so many sermons now adaies more effectuall when one or two sermons touched these people so powerfully Surely God his spirit worketh not in vs as he wrought in them Why when any be conuerted doe so few turne to the Lord when as the Lord drew so many of these men at once to himselfe Because we are drawne away too much of our owne flesh and taste not the sweetnes of God his spirit as they did But can a man pray for faith and God his spirit which as yet hath neither faith nor the spirit of God Whatsoeuer good gift we haue it is certaine we haue it by faith and God his spirit in some measure in vs and then we may pray for the increase of them in vs. For it is God his spirit that prayeth in vs Rom 8 True it is that many haue receiued God his Spirit before they feele it and faith before they see it and by this meanes they pray to receiue faith and the spirit of God as they thinke or rather the increase of both thinke I because they haue receiued them before for els could they neuer truly haue prayed But they then that are called owe this dutie to Ministers that they must pray for thē euen as Preachers must pray for them Thus we shall see the prayers of the Church Psalm 67. The Pastor for the people the people for the Pastor must make prayers supplications Generally all must so let their light shine before men so watch in prayer that others seeing our godly life may say oh what a people in wisedome true godlines is this it is a good and an happie thing to ioyne our selues to them what zeale what humilitie what plentifull fruits of faith are here blessed are the people that haue such a Pastor blessed is the Pastor that hath such a people And here let vs remember how the Apostles did not onely pray for the increase of God his spirit in themselues but for the beginnings of it in others which as yet had not receiued it teaching vs thereby what is our dutie to wit that we rest not in our owne priuate feelings or in praying for the increase of them but that we pray that others may taste of the like ioyes as we
make conscience of sinne being knowne the Lord visiteth vs with priuate and publike meanes that as the wicked shall be without all hope ease or end tormented in hell so these in mercie and measure should haue their hearts broken which because they would not doe by the louing inuocating and inuiting of them by the Lord therfore it is done by some crosses Secondly it respecteth the regenerate either to continue them in their good estate or to keepe them from some grosse sins For God his children doe sometime fall and alwaies may fall if God keep them not Because Dauid and Manasses had sinned God sent them the crosse that they might not forget him Now because the same may be in vs if the Lord will powre out his wrath vpon the wicked surely he will not suffer his owne children to be vncontrolled We must not then as some are wont to doe say Did not Dauid sinne make ye so much at me was not Dauid a great sinner and yet saued It were well indeed if we would binde Dauids sinne with Dauid his repentance or if we consider how the Sunne was turned into darkenes the Moone into blood in his kingdome if we shall see the pillars of Gods iudgements and vapours of God his wrath against him among his owne how his sonnes rebelled they that would be Counsellers became traitors and how the wicked caitifes insulted ouer him we would surely know that it did little helpe vs to reckon vp Dauid his sinning This doth God to sow the lips of the wicked that they should not say that God doth spare and punisheth not sinne in his and that they should not dreame of escape when his owne seruants are so punished And although God his children presently fall not but are readie to fall he wrappeth them often in the crosses of the wicked not so much to punish any sinne present but to preuent in them some sinne to come that thereby taking away the occasion of sinning he might humble them before they fall Againe albeit they be not subiect to grosse sins yet because they are oft puft vp with priuie pride dead vnmercifull dull forsaking their first loue sometime neither hot nor cold luke warme without zeale briefly in that they are not as God his children should be or as they themselues sometimes and before haue been the Lord in wisedome correcteth these wants and infirmities that from infirmities they should not burst out into enormities from sinning of ignorance they should not sin against conscience and from secret sinnes that they commit not presumptuous sinnes For this cause Reuel 3. the Lord sent plagues on the Church of Laodicea not so much for grosse and notorious sinnes but because they were not humbled and zealous enough but such as might more easily haue fallen into deeper enormities hereafter If men vse to trie gold seuē times in the furnace not for any masse of drosse in it but to proue it how much more had the Lord neede to trie our faith although we be not giuen to any great and notable crime For as there may be two vses in the trying of gold the one to purge it from drosse the other to fine it the more so there are two vses of corrections the one to punish sinne the other to trie their faith And although the Lord more principally doth not punish sinne but rather secondarily chiefly trying the patience of his children yet when men cannot accuse vs neither we can accuse our selues yet the Lord will purge vs from some secret corruption which may breede a sinne in time to come And hereupon it commeth that priuie pride secret selfe-loue close couetousnes hidden hypocrisie and such like are counted sinnes of God his children though of worldlings they be thought good vertues But some will say Is this the truth ye sticke to Is this the Gospell which ye professe See what hurliburlies see how many opinions there are what a companie of religions are start vp see what denying of the faith what grosse sinnes are sprung vp see what deaths plagues and warres are accompanied with it Surely it seemeth that this is not the Gospel Before all things were in better case no such disturbance in religion no such noise of notorious sinnes no such turmoilings on euery side all things were at good quiet but now we haue more troubles than euer in former times were heard of The wicked do not onely breake their neckes at this blocke but God his owne children haue daungerously stumbled at it For when Iob Dauid Ieremiah without God his spirit beheld the prosperitie of the wicked and the aduersitie of the godly they confessed their feete had almost slipped sauing that they durst not condemne the generation of God his children To remedy this the holy Ghost saith that when the graces of God doe most appeare then will the Lord send greatest iudgements for the contempt of his Gospell in the wicked and for the neglect of it in the godly Now this is foretold that we might not be offended when it commeth this vse doth Christ teach vs to make of it These things haue I told you before that when they come to passe c. For to God his children being but babes in Christ this is a great temptation And to come to our daies Doth it not trouble men much that there be so many vnlearned Ministers of learned Ministers that there be so many vngodly men that they see such oppressing Magistrates such rebellious people such carelesse gouernours that there is such an height of subtiltie in couering and cloaking sin where is most knowledge such running to sinne where is most preaching and where the Gospell is receiued that there should be such sects and heresies when they shall see the Papists readie to outface the Gospell what may a man do now or how may he stay himselfe if the Lord should leaue him Surely God hath foretold it Euen as the Sunne then shining bright the Moone giuing light the cleere aire are tokens of God his loue so much more the word and as these being darkened obscured shew God his wrath so the word obscured doth testifie his wrath much more Yea if dearths plagues famine or such like come we must be forewarned of them And our Sauiour Christ when men asked him signes he told them of many and Mat. 24. that there should be such wonders in the heauens in the earth and in the seas that euen the very elect should be confounded almost Now if Christ had not forewarned these things in the equitie of his iudgement we might indeed haue had some occasion of offence And for this cause our Sauiour Christ saith Matth. 11. Blessed are they that are not offended in me because such confusions shall be that men will be readie to lay the cause of these things on the Gospell and on the word and therefore blessed are they that are forewarned of these things and know why they come If the Iewes would not
puffed vp with pride that they reioyce when their pride may be pulled downe or their haughtinesse abated either by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lord. For they know that if it were needefull for S. Paul to be buffeted and that by the minister of Satan to the intent that his pride might be beaten down then it is much more needful for them after sundrie waies to be humbled Besides they doe not only desire the word but they also waite vpoÌ„ the Lord vntill it please him to worke further in them thereby and this waiting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wants so also they see that grace they haue receiued and are for that time well appayed and contented therewith and therefore as their wants doe humble them so the graces of God receiued doe comfort them and as their wants doe call vpon them cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarie course of the wicked and those that of sinceritie doe worship God see I say how contrarily the graces and gifts of God doe worke in them And therefore from the consideration hereof wee may well draw a fourth rule whereby to make triall and examination of our selues So to conclude this point in a word when a man by the spirit of God hath been inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vpon God when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakeable manner doth moue him thereunto when he doth thankfully acknowledge mercies receiued as he doth carefully attend and waite vpon the Lord til he bestow some greater measure of graces vpon him then may he bee vndoubedly perswaded that hee hath found the spirit working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth S. Paul giue this charge That they doe not quench the spirit And notwithout cause doth he giue them this charge for though the spirit it selfe can neuer be taken vtterly from them yet doubtlesse if they waxe proud if they grow secure if they fall into sinne then the graces and gifts of the spirit may decay and dye in them their cleere vnderstanding their feeling their affection and all may be gone so that in their own iudgement and in the iudgement of others it may seeme that they haue quite quenched put out the spirit Neither must this seeme so strange for if the image of God which was more perfectly placed in Adam than it is now in vs If I say this image might quite be lost and blotted out as we see it was then no marueile if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the Scriptures doe offer vnto vs such examples of men as hauing been once effectually called and truly borne againe haue yet afterward through some sinnes lost the graces of the spirit such were the Galathians for they were truly called and effectually regenerate by the spirit and Gospell of God as may appeare by this that for the words sake they reuerenced the Apostle as the Angell of God yet they were snared with false doctrine and fel very dangerously to the choking and quenching of the graces of Gods spirit in them The spirit it selfe was not takâ—n from them nay Christ did still continue in their hearts but yet for want of godly graces hee was as it were without fashion or forme so that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought into the like â—ase therefore in the 51. Psalme he prayeth That God will create in him a new spirit What was the spirit quite gone No for by and by in the same Psalme he prayeth That the Lord would not take away his holy spirit from him How can these two stand together first to pray that a new spirit may bee created in him and then that the spirit of God may not be taken from him Surely the spirit it selfe was still in him and therfore he prayeth that it may not be taken from him but the graces and gracious working of the spirit they were dead and gone and therefore he praieth that they may be renewed in him By this then we see that the very chiefe graces of the spirit may be quenched euen in the most godly when they fall into sinne But yet that no libertie may be taken hereby let vs a little consider what griefe and punishment they procure to themselues that do by any meanes lose the graces of the spirit First of all we must know that though the spirit of God caÌ„not be gotten by our labour yet it costeth vs much labour and wee must vndergoe much trauell and suffer much trouble before the spirit of God doe take possession of vs now when the graces of the spirit are lost all this our labour seemeth to be lost and what griefe is it to see the whole labour and trauell of a man to vanish and come to nothing Secondly when a man receiueth the spirit of God and by the same spirit is assured that his sinne is forgiuen him that he is in the fauour of God there doth arise in his heart a great ioy in the holy Ghost a ioy I say that is vnspeakeable and glorious and this ioy is lost and gone when the graces of Gods spirit are gone with how great griefe and woe they knowe that in any measure haue tasted of it Againe when the graces of the spirit are choked in men then they haue no heart to doe good they haue no affection to goodnesse but all is gone and they are made for the time as it were an vnprofitable burthen of the earth What griefe can be greater than this what sorrow can sinke more deepe than that a good man should bee cleane withholden from doing good Moreouer it is sure that wheÌ„ the gifts of the spirit are in this sort gone then he that was most righteous before may soone fall into great sinnes yea and which is more they shall also suffer the reproch of their sinnes For this is a part of the couenant that God made with his That though he will not take his mercies vtterly from them yet hee will visite their sinnes with the rodde and their iniquities with scourges and what griefe this is the example of Gods children may shew vs. What griefe was it to
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 aâ—thor 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
and therfore indeed they are vnfit to receiue any profit by such reproches Therefore after the most sharpe seuere censure of the Church they must becon mitted to the hand of the Magistrate to be punished in the purse and in the body And yet surely such are their whorish faces that there is small hope of their amendement for it doth often come to passe that they which will not profit by the Church cannot receiue profit by the Magistrate Therefore after all this they must be left vnto the Lord to worke if it be his will by some extraordinarie meanes vpon their hearts which are exceedingly hardened Othersome there be who being put to open shame are sorrowfull indeede but this is because they haue sustained open shame rather than because they haue sinned against the Lord. These are in some degree better than the former yet they goe not so farre as they ought to do for the deuill hauing bewitched them doth perswade them it is no such matter as men would make them belee â—e it is and that as a wonder lasteth but nine dayes so this shall be of no long continuance Thus they are letted so that the shame cannot enter into their hearts there to worke godly sorrow which may bring forth vnfained repentance This is daily seene in whores and theeues and such like male factors who although they make large promises of amendment yet the punishment being passed they fall into the like filthines againe Some thinke that they doe dissemble and deale deceitfully but I thinke that they thinke as they speake and speake with sorrow and griefe For will a theefe purpose to steale againe when he is readie to be hanged Will a childe purpose to play the wanton when he is a beating No doubtles but in the one there is a childishnes to speake without aduise in the other is a seruilnes to be moued with nothing but present feare I graunt indeede there is hypocrisie in them yet the grosse hypocrisie whereby men labour to deceiue others is not in them but the close most dangerous hypocrisie whereby the diuell hath beguiled their owne hearts through his subtiltie This witcherie of the diuell I say is the cause why many promising amendement doe not performe the same Thus we see how men doe misse of that profit which ought to be reaped of open shame we therfore are to take a better course and to labour that as our faces doe bluâ—h before men so our soules may be confounded before the Lord that being throughly humbled vnder his hand by godly sorrow it may please him in mercie to raise vs vp Now if we doubt in this case whether our sorrow be sound or no let vs trie it by these two rules First whether wee can with contented mindes take the punishment as a correction from the Lord and yet mourne and be grieued for the sinne but in such a manner as giuing place to Gods iustice in punishing we labour for mercy in the forgiuenes of sinnes Secondly whether when we could keepe the sinne close we can yet with Dauid freely confesse and say Against thee O Lord haue I sinned This if wee can doe it is a sure argument that our sorrow is godly and that we haue well profited by that reproch which our sin did bring vpon vs. As the sinne is sometime so euident that it cannot be couered so indeede the sinne may be committed and yet either not knowne nor suspected at all or else by probable suspâ—tions When the sinne is in this case the Lord may cause a man that hath so sinned to bee accused or euill spoken of for that sinne Here the partie offending must first learne to deale wisely and in such manner as the sinne may be kept close still if it may be done without another sinne But if an oth of the Lord be required then ought we to giue God the glorie though it bee with our own shame and confesse the fault Secondly for the profits which may be made by such reports wee must learne with thankefull hearts to receiue this mercifull chastisement of the Lord and acknowledge it to his praise for hee might haue punished vs for those sinnes which were manifest yet he hath passed ouer them he might haue made these knowne but he spared our name and our credit Therefore for a second fruite this mercie of the Lord must leade vs to repentance and to an earnest sorrow for all our sinnes for it were too too grosse that wee should continue in sinne because we cannot bee conuicted of sinne for if the Lord did not mislike thy sinne why should hee raise such a report of thee Why should he saue thy good name if he were not minded to shew thee mercie And if hee would not haue thee with all thy heart to repent thee of thy sinne why doth hee whip thy naked conscience for sinne Therefore if by this louing kindnesse wee bee not led vnto repentance verily it will be a sinne that shall not escape vnpunished Thus we haue heard how an euill name doth arise of sinne committed and what profit must bee taken hereof Now let vs further consider how a man must profit by an euill name not when he haâ— by some sinne deserued it but when he hath only failed in this that he hath giuen occasion to be suspected of euill This occasion is of two sorts First when good duties are either altogether omitted or done with a grudging minde or else as it were of constraint This report must teach thee that although thou be not so euil as men would make thee yet thou art not so good as thou shouldest be Therefore by this thou must learne as to bee more carefull of doing good so to doe it with greater and better courage for the Lord Ioueth a cheerefull giuer The second occasion is inward which although no man can finde out yet the Lord for thy good doth cause men to speake euill of thee for it This inward occasion is when thy heart hath either giuen some full consent to doe euill or at the least hath much wandred in thinking of it Here the Lord doth take thee betime and suffereth men to report of thee that thou hast done that which indeed thou hast not done yet in thy heart thou hast taken pleasure in it Then the way to profit by this is to confesse the goodnesse of the Lord who will not haue thee to fall into such sinne as might deserue discredit For such is the nature of man that if any euill thought doe long tarie in the minde it will hardly be restrained before it come to the outward act Againe by this report raised on vs we must take occasion to call backe our selues if we haue consented to euill and with griefe to be sorrowfull for it or if we haue not as yet consented we must labour to represse the heate of our affections and quench them
many haue laboured much spoken abundantly and trauailed in great eloquence and yet haue neither gained glorie to God nor affoorded fruit to the hearers Hereupon it is that some that haue been as full as the vessell that hath no vent haue become as barren as the flint-stone is of water because they haue sought glorie but not by humilitie they haue shunned destruction but not left their pride Contrariwise we shall obserue how many speaking in the singlenes of their heart and humilitie of their spirit haue wonne many soules to the rich inlarging of Gods honour and kingdome Many vsing few words with a pitifull and sellow feeling affection haue comforted afflicted consciences instructed ignorant soules throwne downe proud spirits confounded hautie hearts profited abundantly them with whom they were to deale Many being lowly in their owne eyes haue not so much gloried in noâ— receiued glorie for their great gifts which God hath bestowed vpon them as they were comforted in their owne consciences with a rich testimonie of the sanctifying spirit who wrought in them some carefull vsage of the gifts receiued to his glorie that gaue them The Lord refuseth the seruice of wicked men he will not vse a proud spirit in his worke and therefore if we shall see that God doth not blesse our labours let vs suspect our selues to lie in some sinne let vs feare our owne hearts that they be not humbled before the Lord. And here it is good that we should be forewarned what lowlinesse it is the Lord requireth of vs least wee deceiue our owne soules in a false and phantasticall humilitie Wherefore as all men will grant humilitie to be voide of murmuring and grudging so we affirme that that is not a minde rightly humbled vnder the hand of God which is still perplexed and affrighted with immoderate feare of the daunger of some euill to come For as we condemne that hellish securitie which is voide of all feare so wee mislike that abiect minde which is oppressed with too much feare stil breathing out of such trembling voyces Oh what shall become of mee I am afraide that some euill will befall mee I shall neuer be able to beare it I had rather dye then feele it WheÌ„ we thus distrusting the Lord begin to teach him what he shall giue to vs or what he shall take from vs we are in the hie way to meete with the euill wee feared and nothing in the world will sooner bring the danger vpon vs. We therefore commend and affirme that to be true humilitie which as it repineth not grudgingly against the Lord so it shrinketh not too distrustfully before the Lord but as on the one side wee are readie to be thankefull if it bee the good will of the Lord to deliuer vs so on the other side wee are willing to laie our head to the blocke and offer our bodie to the striker if the Lord in wisedome should make triall of vs. This will teach vs to possesse our soules in meekenesse and patience this will strengthen vs to say boldly Lord if thou send this deliuerance thy name be praised if thou shalt further trie me Lord thy holy will be blessed Lord here I am spare mee if thou wilt trie me if thou pleasest This humilitie was in Abraham Isaac Moses Dauid Daniel Azariah Sidrach Abednâ—go and others of the Saints and seruants of God Abraham when hee was most readie to offer vp his sonne euen then the Lord gaue him his sonne againe Dauid when he was prepared to surrender both life and liuing to the Lord obtained both life and kingdome for longer time At what time Ezekiah had resigned himselfe to dye at the will of the Lord the Lord gaue him his health againe and made him as it were a lease of his life for fifteene yeeres to come And surely there is no readier way to obtaine life than to offer our selues vnto death no better meane to auoide sicknes pouertie reproach or banishment than to haue our wils wholy resigned to Gods will as willing to beare the crosse as to be freed from it For as the more we striue against the will of God the lesse we preuaile so the sooner wee yeelde wee shall the sooner bee deliuered And yet I meane not that yeelding which the Lord by his threatnings or iudgements as by strong hand getteth of vs which is no voluntarie submission but a violent subiection and constraineth vs rather than allureth vs to obey the will of the Lord but I meane that willing humbling of our selues before the face of God which commeth from an hart bleeding at the conscience of his owne vnworthinesse and bruised with the sense of the Lords vndeserued goodnesse and that more kindly than if it were threatned with al the iudgements of the wicked and were braied and broken with all the plagues of hell The other extremitie which agreeth not with true humilitie is blockish senselesnesse and that dead and diuelish apoplexie of the minde which runneth without all foresight as neither caring for good nor bad sweete nor sowre heauen nor hell They that labour of this disease thinke it an high point of humilitie to say I am at a point let God doe what he will I care not if he saue me so it is if I be damned what remedie let men iniurie me as they will come what come will I passe not And these kind of men as past all feeling and now more brutish and blockish than any bruite beast in their life neither tremble at Gods iudgements nor reioyce in his promises in death they feare not hell they desire not heauen they are not grieued if they be damned they are not comforted to heare they shal be saued they confesse not their sinnes they professe not their faith they shew not their hope they liue like stockes and die like blockes And yet the ignorant people will still commend such fearefull deaths saying he departed as meekely as a lambe hee went away as a bird in a shell when they might as well say but for their fetherbed and their pillow hee died like a beast and perished like an oxe in a ditch But to come to the vse and fruit which we may gather out of this doctrine First let vs consider that if we be come to haue such a brawned and thicke skinne ouer our consciences as neither by publike preaching nor priuate reading as neither by the Law nor by the Gospell as neither with threatnings nor promises as neither by praying nor meditating wee can finde neither matter of comfort nor humbling wee are so farre from humilitie that we are as men rather dead than humbled and our case is most fearefull For in this Stoicall apathie and want of feeling wee feare nothing fearing nothing wee are easie to be deceiued being easie to be deceiued wee may soone be hardned and so by securitie being depriued of all heedfulnes we are snared of the tempter ere we
can be aware It remaineth to speake somewhat of these obseruations which may fitly be drawne out of the generall speeches of the holy Ghost either to our comfort or humbling Let this â—e our first lesson theÌ„ not too greedily to desire prosperitie nor being in some good case eyther of bodie or minde to be too quiet in our selues as resting securely in the good thing possessed but rather let vs learne in most ease to watch most ouer our owne hearts in the greatest testimonie of Gods grace and fauour towards vs to bee most humbled in our selues to be most iealous suspitious ouer our selues least our hearts being by some priuie pride stollen away wee giue not God that glorie which is due vnto him whilest vnthankfulnesse breedeth securitie securitie bringeth priuie pride and priuie pride prepareth vs for destruction True it is that prosperitie in it selfe is the good gift of God and neuer hurteth but when our owne sinne in immoderate desiring it or our corruption in vaingloriously possessing it doe abuse it to our hurt and so turne it to our harme And surely besides that in long prosperitie we contract and gather much drosse of securitie we shall find that the long want of aduersitie meeting with securitie will flatter vs and blindfold vs with a perswasion of impunitie and so infatuate vs that we shall thinke how that because we haue long escaped we shall neuer be punished But seeing wee learne to iudge no otherwise of sinne but by the punishment of it wee must marke this straine that God doth no more punish presently euerie sinne than hee doth reward presently euerie good deede and by how much his long suffering striueth the more with vs and his mercie tarieth the longer for our repentance by so much when they fall his iudgements are more fearefull and sudden comming as the lightning out of the clowds And so farre off it is that our long prosperitie should either shadow vs from the plaguing hand that we should not be espied or shelter vs that wee should be spared that rather as high Oakes amongst low shrubs we lie more open to be seene and the more readie to be striken when the Lord shal send forth his thunder-bolts Hereupon it commeth that so many are either stricken suddenly dead in the streetes or in their houses or else haue their hearts hardened on their death-bed And here let all men beware in time of that secret and dangerous corruption of nature that a man should be touched with the word and his owne conscience tell him that the power of God in his will reuealed by Gods minister hath surely stricken him and yet such is our pride closely will not onely at that time hide all tokens of repentance and burie all remorse of conscience but also vnder hope of hauing sorrow for sinne at a becke and when he lust he will referre it forsooth because hee will not be thought by his present repentance that the word came so neere him hee is loath to giue the minister of God that honour that he should wound him hee is ashamed to shame himselfe as guiltie of such a sin Who so thus deferreth in the haughtines of his heart seeing repeÌ„tance is not at our call let him feare that his heart shall bee hardened for the contempt of the louing patience of the Lord which day by day leadeth vs to repentance In this first straine let vs further learne especially to beware of pleasing our selues too much in weldoing because as all other sinnes are occupied in vile and wicked matters this creepeth euen into the best and most excellent things So that experience shall teach many corruptions that the better they haue been occupied the more subiect men are to fall into it Whereby there groweth not onely an hautines of minde in rich men men of authoritie and such as excell others in outward things but more perilously there springeth vp a spirituall pride in the excellencie of wit wisedome knowledge vtterance gracious speeches and euen herein are we often proud In that wee see our pride more than others can doe And many of the dearest children of God often finde that when God hath most assisted them with the spirit of praier exhortation admonition interpretation or such like which be all gifts of the sanctifying spirit the more they haue been puft vp with this pride either in the present action or afterward Which thing no doubt proceedeth from hence that men please themselues too much in the thing done and doe not returne the whole glorie to God This is noted to vs as it were by examples in the word of God Noah whom an holy feare of himselfe preserued from the corruptions of the old world by want of feare and because of vnthankfulnesse for his deliuerance was ouertaken of drunkennes after the stood Lot who suspecting himselfe being among the Sodomites was preserued from sinne euen in the sinke of sinne afterward waxing remisse in this godly iealousie fell grieuously into incell euen there where he desired to goe for his safetie Dauid so long as he was exercised and kept vnder the hand of God with fighting the Lords battailes preuailed against many and mightie sinnes but when hee receiued some breathing time of the Lord from his former troubles he was quickly ouer come of a woman that could not be ouermatched of many men Especially then that I omit the examples of Hezekiah Peter and Paul of whom I spake before let vs looke to our hearts after wee haue receiued the best gifts and let vs consider the great wisedome of God prouiding for our infirmitie in that prayer of our Sauiour Christ where immediatly after that we haue prayed to haue our sinnes forgiuen wee craue not to be lead into temptation Which would seeme strange to a man that there should be a commixtion of two such requests were it not that through corruption wee were then most readie to be tempted when wee haue tasted of the greatest mercie And surely as this was the first sinne whereby Satan fastened vpon Adam so it is the last sinne which the most godlie â—ail by For when all sinnes are as it were wounded and all graces begin to abound euen out of the ashes of those sinnes ariseth this monstrous sinne of vaine-glorie And when Satan can finde courteous entertainment now hee will not doubt to preuaile by egging vs to this one sinne that is to be proude for ouercomming so many sinnes and excelling in so many graces Surely if the diuell mistrusted not this weapon of proofe euen in paradise and that vpon man being in his innocencie wee must thinke that he hopeth as well now to get the victorie in this wicked world vpon man so sinfull who now is as tender and as apt to receiue the least sparke of vain-glorie as the enemie is both strong and subtill to strike it on vs. Yet further obserue that when our Lord Iesus Christ was
are either ignorant in the word not knowing how to order one right step to the kingdome of God or else hauing some knowledge of God vngodlily abuse it to maintaine their carnall lust and appetite For this cause as it would grieue parents to haue naturall fooles to their children or such as either through some imperfection of nature are dismembred or deformed and misfigured in the parts of the bodie so much more should it grieue them to haue such children as either for want of knowledge and heauenly wisedome cannot walke in the feare of God or abusing the knowledge giuen them prostitute themselues to all sinne and wickednesse It is marueilous to see how greatly parents can bewaile the want of one naturall gift proceeding of some imperfection and how easily they can passe ouer without any griefe the want of all spirituall graoes springing from corrupt education In like manner it is strange that men can take the matter so heauily when their children breake into such offences as either haue open shame or ciuill punishment following them and yet can make no bones but post ouer such sinnes as are against the maiestie of God accompanied with euerlasting confusion and vnspeakable torments wherein what doe most part of men bewray but their greathy pocrisie in that neither their ioy nor their griefe is souÌ„d to their children and that they loue themselues more in their childreÌ„ than either their saluation or the glorie of God The tender loue care whereof no doubt did encrease the sorrowe of Dauid for the death of his sonne Absolon who was not so much grieued for the losse of a sonne as for that vntimely end of his sonne Let vs learne therefore to correct our affections to our children and be grieued for our ignorance impietie and sinnes whereof either our carnall compassion the not lamenting of our owne naturall corruption the want of prayer for an holy seede or prophane education armed with the wrath of God may bee a most iust occasion Can a man hope for a holy posteritie or doe wee maruaile if the Lord crosse vs in the children of our bodies when wee make as bold and brutish an entrance into that holy ordinance of the Lord as in the meeting of the neighing horse with his mate when being ioyned in that honorable estate of matrimonie either as meere naturall men without all knowledge of God wee beget our children or as too carnall men without the feare and reuerence of the Lord neither bewailing our corruption which we receiued of our forefathers nor praying against our infirmities which may descend to our posteritie we abuse the marriage bed Lastly wheÌ„ hauing receiued the fruit of the wombe we haue no care by vertuous education to offer it to the Lord that our childe by carnall generation may be the childe of God by spirituall regeneration Surely no. And yet men without all looking vp to Gods prouidence and secret counsell without all bethinking themselues of their corrupt nature from which their children are descended without all looking backe into their wicked and godlesse bringing them vp will fret against their sinnes and fume against their children yea often they will correct them and that to serue their owne corruptions not so much grieued for that they haue sinned against God as that they haue offended them Christians therefore must knowe that when men and women raging with boyling lusts meete together as bruit beasts hauing none other respects than to satisfie their carnall concupiscene and to strengthen themselues in worldly desires when they make no conscience to sanctifie the mariage bed with prayer when they haue no care to increase the Church of Christ and the number of the elect it is the â—ust iudgement of God to send them monsters vntimely births or disfigured children or naturall fooles or else such as hauing good gifts of the minde and well proportioned bodies are most wicked gracelesse and prophane persons Againe on the contrarie side wee shall finde in the word of God noble and notable men commended vnto vs for rare examples of vertue and godlinesse who were children asked and obtained of God by prayer Our first parents Adam and Eue being humbled after the birth of their wicked sonne Kaine obtained a righteous Abell of whom when by his bloodie brother they were â—ereft they receiued that holy man Seth. Abraham begetting a childe in the fleshe had a cursed Ismael but waiting by faith for the accomplishment of Gods couenant hee obtained a blessed Isaac Iacob not content with one wife according to the ordinance of God was punished in his children yet after being humbled he receiued a faithfull Ioseph Elkanah and Anna praying and being cast downe had a Prophet that did minister before the Lord. Dauid and Bethsheba lamenting their sinnes obtained Salomon a man of excellent wisedome Zacharie and Elizabeth fearing the Lord receiued Iohn the Baptist and forerunner of Christ. Looke what sinnes wee haue naturally without Gods great blessing without prayer and humbling of our selues we shall conueigh them to posteritie and although the Lord doe grant sometimes naturall gifts vnto the children of carnall and naturall men yet for the most part they receiue their naturall sinnes withall But if the children of God by regeneration do see into themselues and lament their sinnes of generation praying that their naturall corruptions may be preuented in their posterities they shall see the great mercie of God in some measure freeing their posteritie from their sinnes Now when thou shalt see such sinnes to be in thy children enter into thine owne heart examine thy selfe whether they are not come from thee consider how iustly the hand of God may bee vpon thee and when thou wouldest bee angrie with thy childe haue an holy anger with thy selfe and vse this or such like meditatioÌ„ with thine owne soule Lord shall I thus punish mine owne sinne and that in my child Shall I thus prosecute the corruptions of my auncesters Nay I see O Lord and proue that thou art displeased with me for the too carnall desire of posteritie I lay then in some sinne I asked not this childe of thee by prayer be mercifull vnto me O God and in thy good time shew some pitie vpon my child Thus thinking when thou goest about to correct the corruptioÌ„ of nature in thy childe which he could not helpe arming thy selfe with prayer repenting with Iacob thou shalt be so affected that as thou art desirous to draw thy childe out of sinne so yet to doe it with the mildest meanes and with least rigour And one thing is most wonderfull that some will teach their children to speake corruptly and doe wickedly whilest they are young and yet beate them for it when they are come to riper age Againe some will imbolden their children to practise iniquitie towards others which when by the iust iudgement of God they afterwards practise against their parents themselues
or offer swines flesh which was counted an abominable thing among the Iewes or praise the thing that is vnright Lastly to this accordeth the Gospell and the Apostles Our Sauiour Christ Matth. 9 13. saith I came not to call the righteous but sinners to repentance not euery sinner but that sinner which condemneth sinne in himselfe and is wearie and laden with his sins Matth. 11. 28. Matth. 21. 32. our Sauiour Christ preferreth the harlots and Publicans before the Pharisies for they being pricked for their sinnes and conuicted did sorrow and heard Iohn preaching vnto them So then Christ giueth reliefe to those that want righteousnesse to them that feele themselues sinners ease to them which are burthened light to them which are in darkenesse life to them which are dead and saluation to them which condemne themselues The Apostle delareth 1. Corin. 14. how the Corinthians were moued with strange tongues but yet had not in admiration the word Besides hee sheweth by comparing the gift of tongues and prophecying together that if an Infidell or vnlearned man should come and heare them speake with strange tongues hee would say they were out of their wits but if he should heare them speake the word of God plainely hee would be rebuked of all men and iudged of all men and so the secrets of his heart should be made manifest he would fall downe on his face and worship God and say plainely when hee feeleth his sinnes they rifle mine heart they shew my secret sinnes doubtles this is Gods doing God is in them I will follow this religion Wherefore in this appeareth the power of the word in that it citeth and summoneth our consciences before the tribunall of God and woundeth vs with a liuely feeling of Gods iudgement that he who before through securitie did despise sound doctrine may now bee constrained to giue the glorie vnto God This appeareth more plainely Hebr. 4. 12. where it is saide that the word of God is liuely mightie in operation and sharper than any two edged sword and it pierceth through and searcheth the most secret chambers of the soule and deuideth thought from thought and then all our holines shall seeme hypocrisie all our righteousnesse shall seeme as a defiled cloth we shall finde with Paul that in vs that is in our flesh dwelleth no righteousnesse For mens consciences are colde neither are they touched and displeased with their euils so long as they be in ignorance but when the word of God pierceth into the vttermost corners of their consciences and telleth them that they haue to doe with the Lord they are throughly touched and begin to feare and entering into themselues examining their conscience they come to the knowledge of that which before they had forgotten Wee can neuer bee offered to God without his spirit Iohn 16. vers 8. For hee reprooueth the world of sinne and awaketh our consciences that those sinnes which before were hid should be made manifest Dauid did lie an whole yeere without this pricke of conscience and thought that all was well vntill Nathan came neither did he finde comfort of conscience vntill he had thus been pricked Iosephs brethren was thirteene yeeres and neuer remembred their sinnes vntill after such time the Lord laid it before them The Prophet Dauid Psalm 32. which he intituled a Psalme of instruction concerning the free remission of sinnes teacheth how we shall finde the same For many perswaded themselues that their sinnes are forgiuen when they be not He also sheweth that vntill trouble of minde did driue him to particularize and confesse his speciall sinnes to God he found no comfort Manasses did eate the bread of sorrowe and did drinke the water of griefe and vntill hee had lamented and sorrowed for his sinnes he felt no rest nor peace The woman of Samaria Iohn 4. was pleasant and iested with our Sauiour Christ vntill her sinnes were opened and then shee began to answere with more reuerence For vntill shee was willed to call her husband shee thought all was safe but after hee had tolde her that shee had plaied the adulteresse shee acknowledged him that hee was a Prophet Wherefore wee may see by this which hath been spoken that the word of God only pricketh our consciences as plainly may here appeare by the Iewes who cared not for the Apostles nor made any conscience vntill their hearts were pricked In the second place we must note that they were rightly pricked For many oftentimes are pricked which kick against the pricke and hauing their consciences galled by the word they murmure either against the preacher of the word or against the word it selfe Here then is the difference betweene the godly and the wicked the one is pricked and is made more carefull in a godly conscience the other more hardened than before But this is a godly sorrowe when wee loue the man that rebuketh vs and reuerence the word the more being by it reprooued in our conscience Doe wee loue him then that rebuketh vs then we heare profitably Let vs examine our selues in this sort I see God hath wounded me by him he is the instrument whereby God doth humble me I wil therefore loue him Contrarily if we be often touched and amend not we are in danger of Gods wrath Many indeede are pricked with pouertie many with sicknes and some with other like afflictions but few with their sinnes which is the cause of their pouertie sicknes and other afflictions Let vs then learne a willingnes to offer our selues to be taught and to bee pricked for sin as these men were The wicked also are pricked sometimes but it is rather for feare of punishment than for conscience to displease God as were Caine and Iudas Some men are pricked and to put away their sorrowe they will goe sleepe they will goe play they will goe sport they will get to merrie companie and passe away the time and so as they terme it they will purge and driue away the rage of melancholie they neuer goe to any preacher to aske of the Lord or at the mouth of his spirit they neuer respect prayer nor seeke any comfort in the word of God But to put away sorrow on this sort is to call it a againe and to feele it more freshly either in the houre of death or in hell Contrariwise if our sorrow doth driue vs to prayer or to the word of God it is good As for the wicked and prophane worldlings though as the Wiseman saith Ecclesiast 11. he spend all his dayes without any euill yet his darkenes will be greater than his light his sorrow greater than his pleasure his losse greater than his gaine his trouble greater than his vanity in hell Let vs not then so carnally shake off this godly sorrow for the word will send vs often an vnquiet spirit that wee may seeke to bee quiet in Christ. To examine our selues herein Haue we heard the
vs as that it is not onely to bee confessed of vs in words but also in vnderstanding to bee conceiued in affection to bee well liked of and agreed vnto and in life to be expressed For blessed are they that can so thinke of and make vse of this treasure Now where a mans treasure is there is his heart and where his heart is thither are all the powers both of soule and bodie carried headlong For so soone as men giue themselues to like of and to loue pleasures riches credit honour or learning wisedome or glorie so soone they make these as it were their Gods when men begin to be perswaded these things are a treasure when their hearts are once set on these things then wee see presently that all parts both of soule aud bodie bend that way then goeth minde heart and hand and affection and the whole delight to the attaining thereof Therefore if this Word be a treasure then all the powers and faculties of bodie and minde must bee giuen onely vnto it Wherefore euery one must know this that they onely haue this treasure whose hearts are set on the kingdome of God they are the neerest vnto saluation whose hearts are set on the Word and doctrine of saluation who can say from the bottome of their hearts with the man of God Dauid This one thing O Lord haue I desired and that I will require euen that I may dwell in the house of my God all the dayes of my life But what to doe to behold the beautie of the Lord and to see the light of his fauourable countenance in Christ Iesus and to receiue the gifts and graces of the spirit of God which may be sure seales and pledges of his saluation yea saith he I had rather be a doore-keeper in the house of my God than to dwell in the tents of vngodly men Neither must we desire so much to be present in the house of the Lord in bodie onely but also in spirit that wee may euen behold his fauourable countenance shining vpon vs in Christ Iesus Wherefore we ought to make most precious account of the meanes because they bring much excellent graces By them we are brought into Gods house to behold his face and to enioy his mercies Why then will some say is the preaching of the Word the gates of Heauen are the preachers of the Word the porters of these gates If this be such a treasure why is not the Word more preached why is it not more esteemed Are the graces of the spirit of heauen in earth are they our entranee into heauen how then is it that they are not longed after Why doe not men make more account of them Surely our Sauiour Christ teacheth his children to meete with this obiection when he saith it is hidden This treasure is not apparant but secret not of this world nor knowne to them of this world but hidden and vnknowne of them and therefore not so much regarded and esteemed of And this treasure is hidden whether wee consider the meanes as things of no glorious shew or the graces of the meanes which are not of this world but rather contrarie to this world That the graces of the spirit are hiddeÌ„ from them of this world our Sauiour Christ sheweth vs in Matthew 1â— and 25. verse saying I giue thee thankes O Father Lord of heauen and earth because thou hast hidden these things from the wise and men of vnderstanding and hast opened them vnto babes That the meanes are hidden Saint Paul witnesseth in the 1. to the Corinth 2. and 7. verse But we saith he speake the wisedome of God in a mysterie euen the hid wisedome which God hath determined before the world vnto our glorie which none of the Princes of this world hath knowne c. And in the 2. of Corinth 4. and 3. verse he saith If our Gospell be hid it is hid to them that be lost whose mindes the god of this world hath blinded The Word is hidden in the base meanes of the Ministerie as the Apostle saith 2 Corinth 4 and 7. verse We haue the treasures in earthly vessels c. And therefore it being in earthly vessels is the lesse esteemed of the world Also this treasure is hidden vnder the creatures of Water Bread and Wine I do now speake â—afely of these according vnto the manner of men but I knowe how I doe account of them for vnto God and the godly these meanes are not base but indeede in respect of the graces offered by these meanes they are very base and who would thinke that in a mortall man like my selfe should be hidden the treasure of heauen and earth Who would thinke that by the preaching of a sillie poore man Iesus Christ with all his treasure should be offered vnto vs Who would thinke that in the creatures of Bread and Wine and Water were hid the seales and pledges of the kingdome of heauen These be treasures indeede but they are hidden As a treasure in the field This treasure sure is such a hidden thing as that the eye of the quickest hath not seene it neither hath his eare heard of it neither hath it entred into his heart to conceiue of it Now as in a goodlie field adorned with Grasse Flowers Trees Herbes and such like perhaps there lieth hidden no treasure whereas contrarie in a barren peece of ground wherein no such things are there may be and doe commonly lie hidden treasures very great so there is an inequalitie of meanes and the Lord bestoweth his graces vpon them for the most part which carrie least shew in this world and vseth them as instruments and meanes to set foorth his glorie and so likewise in the Sacraments and in the word of God though they be lesse esteemed of in the world yet in them is the chiefest treasure of all hidden This must teach vs that it is no marueile though fewe of the world come to this treasure because that it is so hidden and therefore this was prophecied of long before of the Prophet Esay in his 25 chap. 1. verse Lord saith he who will beleeue our report And to whom is the arme of the Lord reuealed The which prophecie is also repeated againe of Christ Iohn the 12 and also of S. Paul Rom 10. 16. But answere may be made hereunto euen they who are transformed into the image of Christ. Seeing then it was the complaint of the Prophets in old time let not vs be offended that so few seeke this treasure and men doe so little esteeme of it but let the wicked esteeme neuer so ill of it and let it neuer bee reuealed vnto the vngodly yet the godly shall esteeme of it neuerthelesse and vnto them shall this good treasure bee reuealed and made most apparant Let vs therefore pray the Lord that hee would raise vp and send foorth most plentifull and diligent labourers into his haruest and that he would send foorth
many of his porters to awaken vs out of sinne and to stirre vs vp to the receiuing of the kingdome of God that so they seeking may finde and knocking it may be opened vnto them It followeth which when a man hath found c. To pursue euery particular farre in a parable is not the safest way except it agree with the analogie of the things wee must here know that parables doe not hold but in some things and not in all and therefore in this sense the word doth not agree with a treasure which when a man hath found he hideth to this end that none else should finde it and be partakers of it but himselfe but in the Word it ought not to be so but in this sense it agreeth with the analogie of our faith A man which hath found a great treasure it is so great ioy vnto him as that he suspecteth himselfe whether it be so or no hee is afeard least he hath not found it and therefore he searcheth more neerely into it againe least that his sudden ioy should be soone decaâ—ed or else hauing found it hee lose it and therefore hee hideth it and euen so it is with the spirituall kingdome of God for when it pleaseth God to worke in the heart of his people by the ministerie of his word to feele their saluation in Christ Iesus by by there ariseth a kind of feare in their hearts least they be missed by seeking the way to saluatioÌ„ or hauing found the way they are afraide least they should lose it againe they are full of doubts that they continually striue to come to a greater assurance therof For in the imbracing of this treafure they finde it to be so sweete and the tast thereof to be so precious as that they labour throughly to seek after it they desire not to haue a glimmering fight of our Sauiour Christ but euen a full taste of him and all his benefits And therefore there is neuer through peace in the hearts of the childreÌ„ of God so long as they reuerence the word til they haue hidden the word of God in their hearts and grow more and more in the assurance of their saluation in Christ Iesus And therefore Dauid in Psal. 119 the second and third vers saith I haue hid thy commaundements in my heart that I might not sinne against thee And in Prouerbs the second and first verse My sonne if thou wilt receiue my wordâ— and hide my commandements within thee and cause thine eare to hearken vnto wisedome and incline tâ—â—â—e heart to vnderstanding when wisedome entreth thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee Where wee see that the holy Ghost giueth this precept vnto the children of God that they labour so for the word that it be hidden in their hearts they must labour to haue their hearts wholâ—e to prossesse the word for the minde of man it may be deceiued but the heart cannot if the heart bee once throughly possessed of the word it cannot easily be depriued of it Now as a treasure is found before it be sought so is the word of God Esai 65. 1. Rom. 10. 20. I was found of them that sought me not and haue been made manifest to them that asked not after me This sheweth that all goodnesse coÌ„meth of the free grace and mercie of God but to this end doth God manifest himselfe to them that sought him not that men when God hath once found them should then seeke after him and when hee hath once spoken vnto them then they should hearken vnto him And this no doubt the children of God who who when the Lord hath found them and they know that the Lord hath spokeÌ„ they haue heard him O then so glad would they heare him againe and fearefull they are least they should bee depriued of hearing him in his word neither doe they desire to haue Christ transfigured in the mount but themselues to bee transformed into new men that they might grow vp in righteousnesse from strength to strength and from faith to faith This I speake vnto the sonnes and daughters of God which languish in their sinnes and in the feeling of their infirmities and hunger and thirst after the graces of God O how ioyfull are they in hearing the word hauing felt comfort in it such feruencie of spirit is in them to heare the preaching of the word being so precious vnto them they delight in the Sacraments finding confirmation of faith and strength by them The companie of Gods children is most delightfull vnto them as Dauid saith All my delight O Lord is vpon thy Saints on earth Their consciences are comforted and they are ful of alacritie and cheerefulnesse These things may serue to stirre vs vp to hunger and thirst after righteousnesse the hearing of Gods word For by experience I haue knowne and tried some which in the beginning of their profession haue been zealous haue taken pleasure in the word of God haue felt some comfort in the word and for coÌ„firmation of their faith both the word and the Saints of God were deare vnto them They haue distributed to the poore and haue had many other graces yet when they looked for the vertue and power and effect which the word should haue wrought in their hearts it was not in them alas these things are now gone but although the children of God haue many seuerall temptations and that often without any feeling of this yet let them assure them of this that be they whosoeuer they are at one time or other they shall feele this mightie power of the spirit of God in them to quicken them vp It is requisite therefore for them to knowe how this commeth and what the remedie thereof is that so they might finde out the way to the attaining of it Truly the Lord was found of vs when we sought him not he made himselfe known vnto vs when we were ignorant of him he caused the light to shine on vs when we sate in darkenes and in the shadow of death It pleased him in the first shining of the Gospell to put the teate and the milke into our mouthes euen as a good mother dealeth with her yong childe and to put the cloathes vpon our backes and to prouide all things for vs without asking but after that the Lord hath thus nourished vs and regenerated vs by his word and spirit and found vs out euen then when we thought not of him and then we like vnto little children were readie to come vnto him behold here the great mercie and louing kindnesse of our God towards vs but when as yet notwithstanding these mercies are increased not in faith in repentance and godly obedience vnto the lawes of God he still vseth vs as children euen as Christ vsed his Apostles giuing vs to know and to see that surely there is good and that there is comfort and
80. We see true hearts shall be iustified in the end and hypocrisie shall blush in the issue Thus we see the reward of a good heart the reuenge of an euill heart when we know not how to do our duties simply The honest heart still is strugling out of sin commeth the hollow heart makes a shew of mortification c. but God takes away his vizard in time For some mens sinnes goe before to iudgement and some follow after some mens good deeds are cleered in this life to shew that all weldoing shall be glorified Iniquitie may be coloured but not euer couered truth may be blamed but not shamed For exemplifying the Lord himselfe giues testimonie to his vprightnes Dauid was an vpright hearted man Saul an hypocrite Nathaniel had a good heart Iudas was an hypocrite Iosiah Ezekiah prepared their hearts to the worship of God 2. Chron. 25. Amaziah did good but not with a right heart The people 2. Chron. 20. are said not to prepare their hearts to seeke the Lord their God 2. Chron. 30. Ezekiah craueth mercie for them that came with an vpright heart and God heard him so acceptable is an vpright heart But how shall we discerne our hearts to be vpright It is not by nature Gen. 6. Iob saith a cleanething cannot proceed from an vncleane sinne Dauid confesseth originall hypocrisie which is shewed Prouerb 12. and 20. We then Act. 13. must see that our hearts are made cleane by faith Of it selfe aboue all the heart of man is vnsearchable Ierem. 17. But how comes this because there is a labyrinth of hypocrisie in it there is a gulfe and depth and priuie discourse in it that no man can gage but the Lord who is said Prouerb 16. to be the searcher of the raines howsoeuer our heart is hollow This secret searching is by the Spirit of God 2. Cor. 2. and by the word wrought vpon by the Spirit 1. Cor. 14. Heb. 4. 12. The Spirit rebukes vs of sinne Ioh. 13. but by the word searching the very hidden intents of the heart Therefore as it is to no end to hide any thing from the Lord so it bootes vs not to looke for an hiding of thoughts For be they in loue of good good or for hate of sin or sinfull things then God is pleased for it If we doe good for reward or auoide euill for shame c. all is wofull in the fight of the Lord seeme mens goodnesse neuer to be so good in a mans eye FINIS A GODLY EXPOSITION OF THE XVI PSALME THE TVVELFTH SERMON PSAS 16. vers 1. Preserue me O God for in thee doe I trust THis Psalme containeth the acknowledging of the Prophet his vnworthinesse and sheweth how all things are of God it witnesseth the man of God his loue to the Saints his hatred of false religion the assurance of God his prouidence and his vndoubted hope of life euerlasting All which things containing so many points of heauenly doctrine ought much to prouoke in vs the loue of the Psalme and louing it to frequent the vse of it The Psalme seemeth to be generall and may be vsed at all seasons and of all estates as not being bound to any peculiar condition of men or tied to any seuerall circumstance as are many other Psalmes containing particular matter and therefore is it to be vsed as a notable meditation which may be shewed by this word Mitchtam The first verse is the proposition of the whole and the residue of the Psalme prosecuteth the same matter Now to the words of the text Preserue me O God Here Dauid desireth not deliuerance from any speciall trouble but generally prayeth to be fenced and defended continually by the prouidence of God wishing that the Lord would continue his mercie towards him vnto the end and in the end whereby he foresaw that it was as needfull for him to be safegarded by God his protection in the end as at the time present as also how he made no lesse account of it in his prosperitie than in aduersitie So that the man of God still feared his infirmitie and therefore acknowledgeth himselfe euer to stand in neede of God his helpe And here is a sure and vndoubted marke of the childe of God when a man shall haue as great a care to continue and grow in well doing as to begin and this praying for the gift of finall perseuerance is a speciall note of the childe of God This holy ielouzie of the man of God made him so to desire to be preserued at all times in all estates both in soule and bodie Euery man will say true it is if God should not preserue vs how could we continue But few there be who rightly and carefully vse the meanes as this man of God did whereby they may attaine this grace And therefore howsoeuer they pretend a good affection and well liking generally of the thing yet they haue no true faith as the Prophet had for faith would driue them carefully to vse the meanes how beit this generall knowledge is left in many to take from them all excuse but in the faithfull it worketh an holy feare and feare ingendreth a conscience to vse the meanes I appeale to the conscience of a naturall man If a man being sicke would crie Lord helpe me Lord restore me to my health and yet in the meane time wilfully refuseth the prescribed meanes for his recouerie tempted he not God which if it be so how much more dangerous is this in things concerning the soule when a man either for want of hearing reading the word feeleth not the diseases of the minde or feeling them effectually pineth and languisheth away vnder the burthen of them neglecting prayer confessing of his sinnes repentance and such like meanes of his saluation True it is that man liueth not by bread onely and therefore the wicked are but stalled vp and made fat against the day of slaughter And the children of God know and acknowledge that without the blessing and fauour of God their meate may bring their bane and therefore they craue that by the word and prayer the meanes may be sanctified vnto them much more in things concerning our saluation we must both carefully vse the meanes and in the vsing of them not to trust in the outward worke wrought but to craue the inward ministerie of God his holy spirit which worketh by them not being ordained for God but for vs. For in thee doe I trust Here the Prophet setteth down the cause why he prayeth to God whereby he declareth that none can truly call vpon God vnles they beleeue Rom. 10. 14. How shall they call on him in whom they haue not beleeued In regard whereof as he prayeth to God to be his Sauiour so he is fully assured that God will be his Sauiour If then without faith we cannot truly call vpon God the men of this world rather prate like Parats than pray like Christians at what time they vtter
these words For that they trust not in God they declare both by neglecting the lawfull meanes and also in vsing vnlawfull meanes Some we see trust in friends some shoulder out as they thinke the crosse with their goods some fence themselues with authoritie others bathe and â—aste themselues in pleasures to put the euill day farre from them others make flesh their arme and others make the â—edge of gold their confidence and these men when they seeke for helpe at the Lord meane in their hearts to finde it in their friends good authoritie and pleasure howsoeuer for feare they dare not say this outwardly Againe here we are to obserue vnder what shelter we may harbour our selues in the showers of aduersitie euen vnder the protection of the Almightie And why Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie And here in effect is shewed that whosoeuer putteth his trust in God shall be preserued otherwise the Prophet his reason here had not been good Besides we see he pleadeth not by merite but sueth by faith teaching vs that if we come with like faith we may obtaine the like deliuerance It followeth in the Psalme vers 2. O my soule thou hast said vnto the Lord Thou art my Lord my weldoing extendeth not to thee In this conference with his soule Dauid setteth downe the reason more at large why he trusteth in God that he will preserue him first he acknowledgeth his owne vnworthinesse secondly he giueth himselfe to the Saints Thou hast said vnto the Lord. Here he confesseth that whatsoeuer good thing he had he receiued it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward but vnfainedly in his soule also from the heart inward and in that he passeth from the conference with his soule to speake vnto the Lord he sheweth that God knoweth how his soule lieth not and that he did behold the sinceritie and simplicitie of his heart herein So that he dealeth not before men alone or with his lips but with God also and trauaileth with his owne soule wherein he cleereth himselfe of hypocrisie and by his owne practise conuinceth and condemneth those kinde of men who say one thing with their lips and meane another thing in their hearts Wherefore we are to learne that in our prayers we deale not with men but with God We must not so much labour for a set order of words as for a well ordered heart and we must not vse these words as before men alone with our lips but in our soules and in the presence of God to wit Lord thou hast redeemed me Lord thou hast saued me and I say to my soule that it should acknowledge thee to be my Lord my Redeemer and my Sauiour and therefore should vse all things to thy glorie Thou art my Lord my soule O Lord hath tasted of thy goodnesse and by good proofe I finde that thou doest gouerne me My weldoing extendeth not to thee oh what shall I render vnto thee my God for all thy benefits towards me what shall I repay alas I can doe thee no good for mine imperfect goodnesse cannot pleasure thee who art most perfect and goodnesse it selfe my weldoing can doe thee no good my wickednesse can doe thee no harme I receiue all good from thee but no good can I returne to thee wherfore I acknowledge thee to be most rich and my selfe to be most beggerly in weldoing so farre off is it that thou standest in any neede of me Wherefore I will ioyne my selfe to thy people that whatsoeuer I haue they may profit by it and whatsoeuer they haue I may profit by it seeing the things that I haue receiued must bee put out to loane to gaine some comfort to others whatsoeuer others haue they haue not for their priuate vse but that by them as by pipes and conduites they liberally should be conueied vnto me also Wherefore in this straine wee are taught that if wee be the children of God wee must ioyne our selues in a holy league to his people and by mutuall participation of the gifts of God wee must testifie each to other that wee be of the number and communion of Saints and this is an vndoubted badge and cognisance of him that loueth God if he also loueth them that are begotten of God Wherefore if wee doe professe our selues to bee of God and to worship him then must we ioyne our selues to the Church of God which with vs doth worship God And this must we doe of necessitie for it is a branch of our beleefe that there is a communion of Saints in the Church and if we beleeue that there is a God we must also beleeue that there is a remnant of people vnto whom God reuealeth himselfe and communicateth his mercies in whom we must haue al our delight with whom we must communicate according to the measure of grace giuen vnto euery one of vs. But to the Saints that are in the earth and to the excellent all my delight is in them The Papists could abide no Saints but them which are in heauen which argueth that they liue in a kingdome of darknes and erre not knowing the Scriptures nor the power of God for if they were but meanly conuersant in the Scriptures in the holy Epistles they should finde almost in euery Epistle mention made of the Saints who are thereunto called in Iesus Christ through whom they are sanctified by the holy Ghost And marke he calleth them excellent Some thinke rich men to be excellent some thinke learned men to be excellent some count men in authoritie so to be but here wee are taught that those men are excellent which are sanctified with God his graces True it is that learning wisedome authoritie honour gold and credit are the excellent gifts of God in their kinde and yet haue they not true excellencie in themselues for they make not the possessors of themselues excellent because the wicked may haue them as well as the good and these things we see for the most part are as they are that haue them For if the good man haue them he vseth them reuerentely moderatly thankfully he applieth them â—o good vses and so maketh them serue to the furtherance of good purposes Againe if an euill man haue them he vnreuerently vsurpeth them immoderatly vseth them and vnthankfully is puffed vp with them he turneth them to euill vses and by them promoteth ill causes Wherefore this excellencie which is the fruite of God his spirit is in it selfe only good and this indeed maketh men truly excellent Some say the Prophet meaneth that seeing he cannot doe good to God he will deserue well of his Saints but this is but one part of his meaning so that he meaneth this and somewhat more that is that he will delight in them and that not only to doe them good but also to receiue good from them as may appeare
me wisedome in the secret of mine heart And Psal. 139. 23 Trie me O Lord and know mine heart proue me and knowe my thoughts In the night Of his holie exercises in the night the man of God speaketh Psal. 119 55. I haue remembred thy name in the night O Lord and haue kept thy law And Psal. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements And vers 148. Mine eyes preuent the night watches to meditate in thy law The Physitians affirme that our dreames in the night season are agreeable to our musings in the day time and that our affections in our sleepe doe much follow the complexions the repletiō or euacuation of the bodie according to these they say also are the dispositions of the minde naturally without some violent alteration or extraordinarie operatiō And surely a man by diligent obseruation may espie his inclination of minde as well by his dreames sleeping as by his cogitations waking or rather the better by how much the night is more free from those troubles which worke great perturbations violent distractions of the minde in the day So that the agitations of the minde are by so much the more strong and effectual by how much it is more free and naturall which experience may teach both in them that are renewed and such as are vnregenerate The Philosophers not much disagreeing say that the ciuill vertuous man is much affected in the night according to his actions in the day and that the vertuous and the vicious man concerning halfe their liues that is the night seasō or sleeping times doe nothing differ sane that the dreames of the vertuous are good the dreames of the vitious are euill which if it be so then much more shall they whose hearts are throughly sanctified with the spirit of God either find comfort in good things or sorrow for their sinnes euen in the night season Such is the mercie of our God that he ceaseth not to continue our knowledge and to teach vs by his spirit and meditation euen in the night season and if at any time they breake forth into more sensuall libertie proceeding from their naturall appetite they make this profite of it by iudging that the Lord correcteth these wandring thoughts in the day by confused dreames in the night and their impure cogitations waking by vnchast imaginations in sleeping By the reines I gather is signified not the spirituall parts of the minde but the more grosse sensible parts of the bodie separated farre from the heart and that part which conceaueth and seemeth to be the Prophet his sense Psal. 51. 6. vers which before we alleadged that the Lord will not to that part which is most sensuall haue libertie giuen and that he hath charged the reformation of the soule to stretch it selfe to the most naturall parts and which are common with vs to brute beasts that euen in them also we should be sanctified Thus we see there is no part of vs whereof the Lord in mercie hath not care euen in the night in which one blessing the Lord will discerne and distinguish vs from brute beasts and more confirme vs in godlines For it is no small benefit if we rightly consider it that the spirit of God should so moderate with a continuall regiment our affections that if our imaginations burst forth wee should receiue the checke and be controuled in the night and by comparing one thing with another long agoe forgotten that the Lord should bring things againe to our remembrance Thus when we know we lye on the Lord his bed that in darke we must behold him present and feele our affections rectified our reines sanctified and our bed vndefiled we may be assured of some further sinceritie of our hearts wrought by his holy spirit and doubtlesse as we sayd before there is no small tryall of our hearts euen in our dreames when all things being more quiet then in the day greater oportunitie is offered of entering into our selues and furnishing our selues with serious deuises whether it bee in good or euill Wherfore God his children are not so lightly to passe ouer their night-thoughts but that they obserue in them either the mercifull corrections of God of some sinnes past or his gratious admonition of some sinnes to come or else his fauourable instructions concerning some sinne present which not beeing repented of will as well breake forth openly in the day as secretly in the night Nights To conclude we see in Dauid a minde throughly sanctified where the spirit of God keeping a continuall residence wrought a continuall progresse and growing in spirituall knowledge as well by nights as by dayes It followeth in the next verse I haue set the Lord alwayes before mee for hee is at my right hand therefore I shall not slide Hauing shewed before his delight in the Saints his hatred of Idolaters his stayed and full contented minde in God as his portion and inheritance who as well continued in him as he did begin his grace and that not only more openly in the day but also more secretly in the nights the Prophet now declareth how by all this hee was mooued to thinke that God was at all times in all places present with him both as a Lord to suruay his wayes least he should slip grossely and as a father to comfort him when he slipt of infirmitie His meaning and intent then is thus much that hauing seuered himselfe from Idolaters and ioyned in league with the Saincts wholy resting himselfe on the Lord and his word he desired nothing more then as the Lord had set a continuall watch ouer him both by day and by night so he might haue his heart in continuall awe to bee prepared for the Lord his presence The selfe same obedience the Lord requireth of Abraham Genes 17. 1. saying I am God all sufficient walke before me and be vpright that is seeing I am able by mine Almightie power to bring to passe whatsoeuer by couenant in mercie I haue promised to thee make me the arbiter of thy thoughts the suruayer of thy words and the viewer of thy workes commit thy wayes vnto mee in all things Neither must we thinke this to be enioyned to Abraham alone that others be exempted from this obedience but that euery true Israelite euery good Christian and true beleeuer who looketh with Abraham for God his power in accomplishing his promises must be assured hereof like as he was For where wee looke for like mercie we must performe like dutie and where wee hope for the like grace wee must haue the like faith albeit not in so great proportion yet in some acceptable measure following him whose example Rom. 4. we must not thinke so much to be person all as reall and for imitation How we should thus walke before the Lord we are taught of the holy Ghost Micah 6. 6. Wherewith shall I come before the Lord and bow my selfe
but there are three especiall plagues which the Lord is readie to powre vpon vs and three manner of waies there be whereby the Lord scareth vs which are verie plaine and manifest and almost euerie childe may perceiue He scareth vs by feare of dearâ—â— and famine whereof this vnseasonable weather these immoderate waters which wee haue had cannot but be fearefull tokens He scareth vs by tokens of a pestilence to come amongst vs which is alreadie laide vpon the necks of many of our brethren in this land not onely farre off as at Yarmouth at Norwich and diuers other places which wee know not but also in this shire at Ely wee knowe not how night it is our owne doores A third way there is whereby he scareth vs and that is more fearefull than all these and that is by the secret deuices of our enemies whom the Lord hath stirred vp euen to threaten a separating of vs from his Maiestie and from his word and the continuance of his gouernment by his word amongst vs and a captiuitie a subduing of vs to false gods and an ignorance of all the lawes and commaundements of our good God whom only to serue is perfit felicitie And this is a sore scaring the other are sore for the time but this punishment if it commeth it shall end at no time We may partly see it I would to God we could as well consider of it and euen yet at the length before we feele the rod as did the brethren of Ioseph acknowledge our sinnes before the Lord whom we haue prouoked to wrath humble our selues before him and call for mercy and euen by prayer stand in the gap and preuent the punishment prepared for vs. Now let vs herein learne one point of wisedome more which is if God sometime shall threaten vs by scaring and shall sit him downe againe a little and it falleth not out presently that wee be punished let vs not thereby get occasion to flatter and deceiue our selues as though Gods rods were then cleane ouerpast as a storme caried away with a clowd but let vs carefully consider what were the causes that moued him to threaten vs and no doubt wee shall finde that euen they were causes sufficient to prouoke him to plague vs and if we will not call them to minde and confesse them while we haue respit giuen vs they wil neuer lin yelling and crying in the cares of the iust and righteous iudge for whole vessels full of vengeance to consume vs vtterly Now as for the godly and those that feare the Lord and haue their hearts vpright before him they are as it were forewarned and fully prepared whatsoeuer plagues come they know that nothing shall come nigh them to hurt them and they can see a glimmering of the thing a great way off and the Lord telleth them before hand what he is minded to doe he told Noah before hand of the great iudgement of waters when the whole world was drowned for sinne he told Lot how hee was minded to burne and boyle vp the filth of Sodom he told Moses before how he would destroy the Aegyptians yea and the Prophet Dauid speaketh truly The Lord reuealeth his secrets to them that feare him and yet notwithstanding the deare children of God when as nothing will serue they must then needes looke for affliction And if it be so that affliction must needes come let vs yet pray to God rather to lay any plague vpon vs than the famine of his word and the subiection to the enemies of his grace yea let vs hartily confesse our sinnes before God as Dauid did at the threatning of the Lord by his Prophet and if the Lord might put vs in choise if it seemed good vnto his Maiestie whether we would flye before our enemies or whether we would wish or chose rather a dearth in the land or a pestilence let vs from our hearts beseech the Lord God that we may rather fall into the hands of the Lord than into the hands of cruell and persecuting men The summe of all is 1 Precepts to flye ill companie which is the plague of our soule Not only to mislike but also to detest from the heart a wicked custome least wee giue consent and reach ouâ— hands vnto sinne as Ioseph and Lot did 2 To beware of swearing by false gods which is idolatry 3 To beware of often swearing for feare of periury 4 How the Lord hath two meanes of humbling vs the law and affliction FINIS THE FOVRTEENTH SERMON Hebr. 13. vers 17. Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe for that is vnprofitable for you WHensoeuer it pleaseth the Lord God by his prouidence to call me to preach his word vnto his people as he hath at this present called me vnto you reuerend Fathers and brethren beloued in our Lord Iesus my desire is to intreate of such a parcell of his most holy word as may minister matter both to stirre vp and rouse them out of the denne of ignorance which haue not knowne Iesus Christ nor the sweetnes of his grace and also to pricke forward them which haue receiued some measure of the Spirit of God assuring them of saluation purchased by Iesus Christ to a greater studie and care for to increase this inestimable treasure The Lord of his great mercy therefore hath presented vnto me such a place for my desired purpose as I hope by the assistance of his holy Spirit shall be profitable both to you to my selfe The words are written in the thirteenth chapter of the Epistle to the Hebrues and in the seuenteenth verse Obey them that haue the ouersight of you c. The spirit of God doth most plainly set foorth vnto vs in this place 1 First what duties the Ministers of God doe owe vnto his people declared in these words They watch for your soules 2 Secondly what dutie the people owe vnto them againe expressed herein Obey them that haue the ouersight of you and submit your selues 3 Thirdly the fruites that come of weldoing of these duties to both parts that is both to the Minister and to the people 4 Fourthly what danger it is not to doe them well We must first speake of the duties of Ministers But before we enter into it it is very necessarie that we consider whether it be requisite to haue a Minister or no and also to what vse and end we should haue him For if it were not needfull to haue a Pastor it were in vaine to speake of the dutie of a Minister Whereas the holy Ghost saith Obey them that haue the ouersight ouer you c. It is meant of the Pastors of the Church of the dispensers of the holy word of God For there were placed ouer the Church of God both Pastors Doctors and Elders which were certaine
vnto prayer 2. Secondly after that he hath studied the word of God he must come out of his study to teach and instruct his flocke to deliuer forth vnto them wholesome doctrine for the nourishment of their soules 3. Thirdly he must liue a godly life shewing himselfe an example and patterne of godlinesse for his people to imitate that the mouthes which are ready to slaunder the Gospell may be stopped and hee must watch ouer his flocke that they be not deceiued with false doctrine 4. Last of all he must not refuse to giue his life for them Concerning the first that Ministers must giue themselues diligently to reading as it is manifest in the fourth chapter of the first Epistle to Timothie where he exhorteth Timotheus with these words Till I come giue attendance to reading to exhortation and to doctrine If that reading the word of God were not very needefull yea and the first poynt of the Ministers of God this faithfull seruant of God Saint Paul would neuer haue willed Timotheus to vse such diligence therein who neuer moued anie to do those things which were not profitable and himselfe for the example of others vsed the same therefore it is certaine that Saint Paul vsing great diligence therein found such commoditie as moued him to exhort Timotheus and in him all other Ministers thereunto But if Saint Paul who was more than a Minister euen an Apostle called thereunto extraordinarily by the mouth of Iesus Christ himselfe from heauen if he I say which was placed in so high an office and called with so worthie a calling gaue himselfe diligently to reading and studying the word of God how much more ought the Ministers which haue not so excellent a calling as he had The Prophet Malachie sheweth a reason hereof The Priests lippes should preserue knowledge and the people should seeke the law at his mouth for he is the messenger of the Lord of hostes if the people must learne the will of God at the Ministers mouth it is requisite that he himselfe studie and reade the wâ—rd of God diligently where his holy will is reuealed that he may be able to declare the same vnto the people to the which end the Lord hath placed them ouer his people So that he must be as it were the storehouse of the Lord and the children of God must come to learne and he must minister necessarie doctrine vnto them as occasion shall be offered that all seuerall heresies may be rooted out of the peoples hearts and so be brought vnto God to serue him in true holinesse according to perfect religion hereby we may know that whosoeuer doth not thus is not the seruant of the Lord. The reading and meditating in Gods word is so necessarie that the Lord commaunded Iosua being a ciuill Magistrate That the booke of his law should neuer depart out of his mouth but that he should meditate therein day and night Noting thereby how hard and vnpossible a thing it is for Magistrates to gouerne the Common-wealth aright and orderly without continuall studie of Gods word which is the perfit and absolute rule whereby as well Magistrates as all other sorts of people must measure their affaires and order of life for this cause also must not the ciuill Magistrate be ignorant of the law of God that their ciuill law might be established according to the law morall and therefore they ought continually to reade and meditate therein but if this be the dutie of ciuill Magistrates to be alwaies conuersant in the word of God how much more is it the dutie of spirituall Pastors whose office consisteth in the ministerie thereof The Prophet Dauid in the first Psalme when he would describe who are they that are blessed includeth them in this number They that delight in the law of the Lord meditate therein day and night so that euery priuate man if he will be blessed must continually meditate in the word of God and haue his whole delight and pleasure therein The Minister therefore of necessitie must teach the people he must learne first for it is not possible for him to teach another that which he himselfe hath not learned which is a strong argument to prooue the first part concerning his studie and reading of the word which as we haue prooued to be the first point in his office so will we God willing make manifest in this point of his duty that he ought also to teach the same and must not keepe continually in his studie filling himselfe with knowledge till he become as full as a tunne that will not sound when one knocketh vpon it but he must come out of his closet and preach the word of God and deliuer forth holsome doctrine and so declare by feeding of the flocke of Christ that they loue their maister Christ whose seruants they professe themselues to be Let these deepe learned Clerkes which bragge and vaunt of such deepe knowledge and abundance of learning come forth and shew the same that we may beare record that it is so for if they be the seruants of the Lord they must not haue knowledge buried in themselues but in their lippes that Gods children may be taught thereby to attaine vnto saluation for the Lord hath ordained the preaching of his word to be the onely meanes whereby he calleth together his elect and to that ende hath he giuen gifts to men that by their labour the body of Iesus Christ might be perfited He gaue them not a talent to hide in the ground but to occupie increase the same let them be assured therefore when our King shall come to call vs to account they shal as hardly be handled for not occupying increasing it to his glory as they should if they coÌ„temptuously throw the same away The Minister therefore of Gods word must not onely be learned but must teach also for how can he be a minister of doctrine but in this respect that he teacheth executing that office of his ministry And this teaching is none other thing but to preach the word of God sincerely and purely with a care of the glory of God and a desire of the saluation of our brethren secoÌ„dly a reuerent administration of the sacraments according to the order institution of our Sauiour Iesus Christ. Whosoeuer therefore shall not thus labour is not the minister of the Lord but a robber and spoiler of the people of God which thrust themselues into the ministrie to fill their belly only with the sweate of other mens browes Now as it is necessary that the Minister ouer and besides reading and studying the word must also â—each the same So hee must take heede that he obseruâ— the right order of teaching and must not deuâ—â—e doctrine of his owne head But if hee will be a good builder his foundation must be Iesus Christ for another foundation can no man lay and vpon the same he must not
Birth in Paradise her education in Canaan her foode Mannah her habite righteousnes her Armes the Lambe her children Saintes her kinred Angels her habitation vpon Earth is the Church militant and in Heauen the Church triumphant This poore Ladie hath euer yet liued by milke which being drawne out of the two dugs of the Olde and Newe Testament is called the syncere milke of the word of God after which all her true children doe thirst as after that foode which must nourish their soules This Worde it was decreed by God the Father preached by God the Sonne inspired by God the holie Ghost and by Angels Prophets Apostles and Euangelists successiuely made knowne to the children of the Church The Church of the Iewes knew it onely for a time there he thewed his wayes vnto Iaakob his statutes and ordinances vnto Israel The Church of the Gentiles shall know it for euer he dealeth now graciously with euery Nation and the Heathen haue knowledge of his Lawes True it is indeede the Iewes haue the Bible but by reason of that curtaine drawne before their eyes they cannot see him who is the ende of the Bible there is a great diference betweene them and vs. They as Hierome saith haue the bookes wee the worde of those bookes they the Prophets wee the vnderstanding of the Prophets they are killed by the Letter we are quickened by the Spirite They haue Barrabas the murtherer deliuered to vs is deliuered CHRIST the Sonne of God Iudas solde him the Iewe bought him the true Christian is the possessor of him whom he findeth in this Word feeleth in the Sacraments and feedeth on in his heart by a liuely Faith The antiquitie necessitie dignitie and commoditie of Helie writte if it were truely thought of as it should would breede a greater loue to the reading of it desire to the knowledge of it and care to the practising of it then is now a dayes in the most of the worlde For Antiquitie it is in part as ancient as the first Adam and in whole as olde as the second in whome all the Promises contained in this booke are Yea and Amen For necessitie as needfull as the true knowledge of God whome to knowe is eternall life For dignitie so greas that it alone must be called the Law of God yea that law then which no man can shewe a better to serue God by or by which hee may better knowe his dutie to man Compare wee this our Christian lawe with those of Lycurgus Draco Solon Zaleucus Numa Pompilius Romane twelue tables themselues which Cicero preferreth aboue all the bookes of Philosophers and the difference will bee as great as the light of the Sunne to a candle the Cedar to the shrub and the little Ant to the great Elephant â—â—â—â—â— Augustine considering but one sentence of this booke writeth thus What disputations what writings of Philosophers what lawes of any Cities are to bee compared to these two Precepts vpon which as CHRIST saith depend the Law and the Prophets Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength and thy Neighbour as thy selfe Heere are Physiques here are Ethiques here is Logique here is the laâ—daâ—lâ— gouernement of the Common-wealth c. Againe would we knowe the commoditie of the Word of God Psalme 19. 7 c. Dauid saith the Law of the Lord is perfect conuerting the soule the Testimonie of the Lord is sure and giueth wisedome to the simple the Precept of the Lord is pure and enlighteneth the eyes The feare of the Lord is cleane and endureth for euer the iudgements of the Lorde are true and righteous altogether They are more to bee desired then golde yea then much fine golde Sweeter are they then the honie the honie combe By them also is thy seruant made circumspect in keeping of them is great reward 2. Tim. 3 Paul saith the Scriptures make wise to saluation are profitable to teach to reproue to correct instruct and to make the man of God that is Gods minister who only in the Scripture is termed a man of God perfect to euery good work And surely if men now a dayes could lay aside curiosity in searching after things not meet affection in louing and hating men too much ambition in seeking their owne glorie selfe-loue in liking their owne opinions best pertinacie in maintaining preconceited errors and in a worde preiudicate opinions of some mens gifts and a popular following of most mens conceipts and that bitter calumniation which is vsed one against another if men I say could lay aside these and onely hearken what God doth say in his Worde there would bee an ende of many Controuersies which till then will neuer be without controuersie The Prophet that hath a dreame will tell a dreame he that hath Gods word will speake Gods word Ierem. 23. If once wee reiect the word of the Lorde what wisedome is in vs Iâ—â—â— 8. 9. I had rather heare what God saith by his Prophets and Apostles then what all the Fathers and Schoolemen and Doctors and Casuists in the world can say though also I will be content to hearken vnto them when they also should hearken vnto the Lord. It is well obserued by Erasmus in his prefuce before Ireneus that that holy father did onely with the weapons of the Scriptures encounter with the whole troupe of heretickes The sung of Dauid against Goliah the sword of Goliah against the Philistines are not comparable to these weapons The word of the Lord it is the sword of the spirit wee must fight with it the light of the soule see by it the guide of our life walke by it the fire of the Sanctuary be warmed by it the water of life be purged by it the food of heauen be nourished by it the interpreter of Gods will we must know him by it the meanes of consolation be comforted by it and that mallet to knocke out the braines of Antichrist we must euer haue it in our hands If euer the Perditionâ—â—e â—â—e ouercome it must be by this meanes To the reading of this word the Fathers especially Chrysostome in many places exhorteth the people and Erasmus in his preface to the new Testament protesting his dissent from such as would not haue priuate persons to reade the Bible saith that the Sunne in the firmament is not so commoÌ„ as the Doctrine of Christ. No man euer hated this light but either he that wanted yes to behold it or feared the light to discouer his workes of darkenes O then let vs reade this and to reading adde meditation to meditation prayer to prayer humilitie to humilitie an ayming at Gods glorie and our good and to all a desire to turne Gods word into good workes This euery word of God is pure and is to be preferred before the golde of Ophir And to the ende wee might all delight in it there is set downe in the Bible all such
time deserueth damnation and either shal be recompenced with the death of the sinner or hath beene alreadie requited with the torments of Christ which serueth 1 For confutation of the Papists that little regarding the commandements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commandeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not taste not handle not in the Apostles time concerning all which he saith That they perish with the vsing seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their workes of supererogation if GOD command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction hath God enioyned vs to obserue his precepts so exceeding carefuly and diligently then let nothing draw vs there-from no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise or precise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it and we be derided and abused for the doing of it yet let vs proceed still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty and our hire is so great for the performance of the same which will also be inlarged as our integritie shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably with all other good blessings and let this be a motiue further to incite vs to such diligence that the Lord is much displeased with remisnes and negligence sloathfull persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelesnesse in those holy workes whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more strokes from his hand and rebukes from his mouth that will be for his comfort ¶ Vers. 5. Oh that my wayes were directed to keepe thy statutes IN the former verse the Prophet Dauid obserues the charge which God giues and that is that his commaundements be diligently kept Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie and therefore as â—he by the spirit desirous to discharge it and yet by the flesh not able to discharge it he breaketh out into these wordes oh that my wayes were directed c. Much like vnto a childe that being commaunded to take vp some great weight from the ground is willing to doe it though not able to doe it or a sicke patient aduised to walke many turnes in his chamber findes a desire in his heart though vnhabilitie in his bodie to doe that which he is directed vnto This an holy Father founde in himselfe and therefore hee prayeth to God after this sort Da quod iubes Domine iube quid vis Giue me Lord power to doe that which thou commaundest and then commaund what thou wilt Dauid sawe by the light of Gods spirit wherein true blessednesse did consist namely in the obseruation of Gods lawe willing was hee to attaine that blessednesse but seeing that his wayes were not Gods wayes nor his thoughts Gods thoughts hee obseruing his owne wanderings desires to bee directed in the good wayes When thou hearest saith Augustine this interiection of wishing then acknowledging the word of wishing laye aside the pride of presuming For who can say that hee desires that which hee hath so in his owne free-will that hee can performe it without any helpe If then a man desires to doe that which God hath commaunded hee must desire God to giue that which hee hath commaunded For of whom else should hee desire it but of the Father of lights from whom as the holy Scripture affirmeth doth come euery good and perfect giâ—t This then is as much saith that holy Father as if Dauid should say I haue learned of thee O Lord my Maister that it is necessarie to keepe thy commaundements I none desire thine helpe that I may keepe them for thou giuest both the will and the decide according to thy good pleasure The like to this hath the Prophet Ieremie chapt 10. 23. O Lord saith hee I knowe that the way of man is not in himselfe neither is it iâ— man to walke and to direct his steps Salomon saith the heart of man purposeth his way but the Lord doth direct his steppes Prou. 16. 9. Dauid againe saith the steppes of man are directed by the Lord Psalm â—7 23. And therefore hee prayeth after this sort Psalm 86. 11. Teach mee O Lord thy way and I will walke in thy truth O knit mine heart vnto thee that I may feare thy name The word directed in the originall signifieth to strengthen or to establish noting thereby his owne and all mens insufficiencie either to knowe affect beleeue or obey Gods will much lesse to continue therein vnlesse it please GOD to giue assistance Out of this prayer of Dauid we may obserue 1. The infirmitie of man to doe that which is pleasing to God 2. The desire of the godly to doe that which may please God 3. The confession of the godly that without Gods assistance they can performe no good thing 4. The meanes which are to bee vsed for the keeping of Gods commaundements namely the consideration of our owne weakenesse and prayer to bee directed in the wayes of God and that therein wee may walke vntill our dying daye ¶ Vers. 6. Then shall I not be ashamed when I haue respect to all thy commaundements THis verse hath an excellent dependance on the former there hee desired to bee directed by God here he sheweth the benefit of that direction namely that hauing respect vnto all Gods commandements he should neither be ashamed as some translations read it nor confounded as others haue it In the 22. verse he desireth God to remoue from him shame and contempt here he sets down the meanes to auoide both
yeares Against an vtter desertion in this kinde Dauid prayeth in this place and according to S. Augustine is in effect thus much O Lord if lest I should be proud and should say in my prosperitie I shall neuer be remoued it pleased thee to tempt me yet forsake me not ouerlong that is if thou haue thus forsaken me that I may know how weake I am without thine assist mee yet forsake me not vtterly lest I perish I know that of thy good will thou hast giuen me strength and if thou turnest away thy face from me I shall forthwith be troubled O forsake me not that I perish not If Christ be a sleepe the shippe is in danger and if the Lord absent himselfe but for a while we are not able to stand in temptation And yet it pleaseth the Lord to exercise his deerest seruants oftentimes with these desertions For as that iudiciall diuine Maister Perkins obserueth whom I follow in that which followeth the blessings that God bestoweth on them are of two sorts either positiue or priuatiue positiue are reall graces wrought in the heart by the spirit of God priuatiue are such meanes whereby God preserues men from falling into sinne as crosses desertions And these in number exceed the first as long as men doe liue in this world Before it can be declared what these desertions are this conclusion is to be laid downe He which is once in the estate of grace shall be in the same for euer This appeareth in the eight of the Romans 30. Where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken so that he which is predestinate shall be called iustified glorified And a little after he saith Who shall lay any thing to the charge of Gods Elect and Who shall seuer vs from the loue of Christ and I am perswaded that no creatures shall be able to seuer vs from the loue of Christ which he would not haue said if men being in the estate of grace might fall quite from grace And how should they which are iustified haue peace with God if they were not sure to perseuere righteous before God to the ende And how shall it be said that hope maketh not ashamed because the loue of God wherewith God loues his Elect is shed abroad in their hearts by the holy Ghost which is giuen them if any may vtterly fall from that loue How should the testimonie of the spirit which testifieth to the Elect that they are the children of God be true and certaine if it may be quite extinguished Lastly how shall that of Iohn be true they went out of vs because they were not of vs if they had beene of vs they should haue remained with vs if a man may wholy fall from Christ which hath once beene made a true member of him Our Sauiour Christ saith My sheepe heare my voyce and I know them and they follow me and I giue life eternall to them and no man shall take them out of my hand or out of my fathers hand and whatsoeuer my father giueth me shall come vnto me and whosoeuer commeth to me I will not cast out And if any of the Elect being effectually called might wholy fall from grace then there must be a second insition or engrafting into the mysticall body of Christ and therefore a second Baptisme nay for euery fall a new insition and a new Baptisme which must in no wise be graunted wherefore they which are predestinate to be in the estate of grace are also predestinate to perseuere in the same to the end Hereupon it followeth that the desertions of Gods Elect are first of all partiall that is such as wherein God doth not wholy forsake them but in some part Secondly temporarie that is for some space of time and neuer beyond the compasse of this present life For a moment saith the Lord in Esay in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee saith the Lord thy Redeemer And to this purpose Dauid well acquainted with this matter prayeth Forsake me not ouerlong This sort of Desertions though it be but for a time yet no part of a Christian mans life is free from them and very often taking deepe place in the heart of man they are of long coÌ„tinuance Dauid coÌ„tinued in his dangerous fall about the space of an whole yeare before he was recouered Luther coÌ„fesseth of himselfe that after his coÌ„uersion he lay three yeares in desperation And common experience in such like cases can make record of loÌ„ger time The maner God vseth in forsaking his owne seruants is of two sorts the first is by taking away one grace and putting another in the roome the second by hiding his grace as it were in a corner of the heart God takes away his grace and puts another in the roome diuers waies 1. First he bereaueth his owne children of outward prosperitie yea he will loade them with crosses and yet he wil make a good supply by giuing patience Dauid is driuen out of his kingdome by his owne sonne a heauie crosse yet the Lord ministreth an humble and patient spirit so as he was content to speake If the Lord thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes So likewise Christian Martyrs are bereaued of all outward safetie and laid open to the violence persecution of tyrants yet inwardly they are established by the power of the might of God when they are most weak they are most strong and when they are most foiled then they obtaine victorie 2. Secondly the Lord cuts off the daies of this life and for recompence to his own elect giues life eternall The righteous is taken away froÌ„ the euill to come This is manifest in Iosias of whom it is said Behold I will gather thee to thy fathers and though shall be put into thy graue in peace and thine eyes shall not see all the euill which I will bring vpon this place 3. Thirdly God takes away the feeling of his loue and the ioy of the holy Ghost for a season then in the roome thereof he kindles an earnest desire thirsting with groanes and cryings vnto heauen to be in the former fauour of God againe This was Dauids case when he complained and said My voyce came to God when I cryed my voyce came to God and he heard mâ— in the day of my trouble I sought the Lord my sore râ—nne and ceased not in the night my soule refused comfort I did thinke vp â—n God and was troubled I prayed and my spirit was full of anguish Selah The like was the estate of the Church making her mone vnto God in Esay O Lord why hast thou made vs to erre from thy wayes and hardened our hearts from thy feare returne for thy seruants sakâ—
and for the tribes of thine inheritance 4. Fourthly God graunts his seruants the holy meanes of saluatioÌ„ namely preaching prayer Sacraments holds backe the efficacie of his spirit for a time In this case they are like the corne field that is plowed and sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ when she comes into his wine-seller she fals into a swowne so as she must be staied with flaggons and comforted with apples because she is sicke of loue 5. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as a prisoner who hath escaped the hand of his Iayler hath an affectioÌ„ to run a thousand miles euery houre but hauing happily his bolts on his legges hee cannot for his life but goe very softly gauling and chafing his flesh and with much griefe falling againe into the hands of his keeper This is it that Paul complaineth of when he saith I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my mind leading me captine to the law of sin which is in my members O wretched man that I am who shall deliuer me from this body of death This second manner of Gods forsaking of his Elect is when hee hides his graces for a time not by taking them quite away but by couering them by remouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde weather bearing neither leaf nor fruite but looke as though they were rotten dead because the sappe doth not spread itselfe but lies bid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himselfe for euer Ana will hee shewe no more fauour is his mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull hath hee shut vp his â—ender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie workes another Clay spittle tempered together in reason should put out a mans eyes but Christ vsed it as a meanes to giue sight to the blind Water in reason should put out fire but Elias when he would shew that IEHOVA was the true God powres water on his sacrifice and fills a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes his heart touched to feele the huge loath some burden of them and therefore to be waile his wretched estate with bitternes of heart Hereupon hee presently thinks that God will make him a firebrand of hell whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance neuer to bee repented of The man which hath had some good perswasion of Gods fauour in Christ comes afterward vpon manie occasions to bee troubled to be ouerwhelmed with distrustfullnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue been but an hypocrite in former times for the time present a castaway But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point that the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this Desertion can discerne no difference betweene himselfe and a cast-away and the rather if with this Desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusation of the Diuell which are oftentimes very irkesome and terrible but against the wrath of a reuenging God This hiddden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can do And it hath his fits after the maÌ„ner of an ague in which euen Gods own seruants ouercarried with sorrow may blaspheme God and cry out that they are damned Iob was in this estate as hee testifieth Oh that my griefe were weyed saith he and my miseries were layd together in the ballaâ—ce for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almighty are in me the venome thereof doth drinke vp my spirit the terrours of God fight against me And further he complains that the Lord is his enemy that he sets him as a But to â—â—â—â—â—e at This was Dauids temptation when hee said O Lord rebuke mee not in thine anger neither chostise mee in thy wrath haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it followes that when any that hath bene a professor of the Gospell shall despaire at his ende that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Maister Chambers at Leycester of late in his sicknesse grieuously despaired and cried out that he was damned and after dyed yet it is not for any to note him with the black marke of a reprobate One thing which he spake in his extremitie O that I had but one drop of faith must moue all men to conceiue well of him For by this it seemeth hee had an heart which desired to repent and belieue and therefore a repentant beleeuing heart indeed For GOD at all times but especially in temptation of his great mercy accepts the will for the deede Neither is it to be regarded that hee said he was damned for men in such cases speake not as they are but as they feele theÌ„selues to be Yea to go further when a professor of the gospell shall make away himselfe though it be a fearefull case yet still the same opinion must be carried First Gods iudgements are very secret 2. They may repent in the very agonie for any thing we know 3 None is able to comprehend the bottomles depth of the graces mercies which are in Christ Iesus Thus much of the manner which God vseth in forsaking his Elect Now followe the kinds of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children This befell Christ on the crosse My God saith he my God why hast
be deepelier humbled and â—raue 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 husbaÌ„d 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 impeniteÌ„t 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 Craâ—â—er 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 coÌ„sider 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 commâ—ndements 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 sâ—ide 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 neâ—er 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
this is foolish curiositie or to be knowne this is vanitie or to gaine by this is couetousnes but to edifie our selues this is wisdome and to edifie others this is charitie The woman of Samaria had no sooner a knowledge of Christ Iohn 4 but thee runnes into the Cittie leauâ—s her pitcher and saith Come see a man that hath told me all that I haue done Is not he the Christ Am I my brothers keeper was Kayns speech Gem4 But he that belieueth in me saith Christ out of his belly shal flow riuers of the water of life â—oâ—â— I will mâ—ditâ—â—e Three things saith Luther make a good diuine Prayer affliction meditation this last is as the chewing of the cud which we reade of in Lâ—â—â—tâ—cus Meditation without reading is often erroneous reading without meditation makes a barren student In thy wonderous workes Or wonders that is either of those wonderfull things that are contained in thy law as verse 19. of this Psalme and verse 129 which being high and hidden mysteries did cause him to haue them in admiration and reuerence or of those wonderfull workes which God before had done in the world and daylie did amongst the sonnes of men and which ought to be had in perpetuall remembrance Note we first first that Gods word is wonderfull because it containeth in it such things as transcende the reach of mans capacitie and without illumination from aboue cannot be vnderstood by the wisest in the world But especially if we consider the power of this Word in that it is that immortall seede by which we are begotten againe that sincere â—ilke by which wee are nourished that siluer Trumpet by which wee are awakened that Christ all glasse in which wee may behold what manner of persons we are and that mightiâ— arme of GOD by which we are corrected for sinne and protected from sinne we must needes say that this Word is wonderfull Giue mee a man as lasciuious as a Goate as rauâ—â—â—â—â— as a Wolfe as couetous as Hell as prosuâ—e euery way as the prodigall sonne if this Word assisted by Gods spirite seize vpon his soule it will chaunge him as if hee were a newe man and to say as one once did to his wanton louer it is not I. Now as for the workes of God whether wee looke vpon them in the creation or preseruation of them they are euery way wonderfull Dauid could not looke vpon them but hee cryeth out Psal 8. O Lorde how wonderfull are thy workes throughout the worlde And Psal. 139. But considering the frame of his owne bodie he saith I will praise thee O Lorde for I am wonderfully and fearefully made ¶ Vers. 28. My soule melteth for heâ—â—ines raise me vp according vnto thâ— Word ME thinks I see Dauid here resolued into teares and pouring them out at his cies as at â— well with two buckets by reason that the hand of God was heauy vpon him Hee can find no comfort but in the word of God therefore he to be raised vp by it be taketh himselfe to this ciaculatory prayer He thought it not enough to say My soule cleaueth to the dust vers 25. but here wil he adde that it melted for heauines The spirit of a man may beare his infirmities but a wouÌ„ded spirit who can beare saith the wise man Prou. 18 14 There is much in this booke concerning afflicted consciences therefore I need not to adde much In all those sorrowes which the soule hath arising from the consideration of Gods wrath for sinne the first consolation is from the word of God in which is promised grace and forgiuenes of our sinnes Thus it will quicken and comfort vs in trouble and assure vs of this haruest that though we sowe in teares we shall reape inioy But because wee can neither apprehend nor apply this word further then wee receiue grace from God wee must with Dauid pray to the Lord that hee would so guide vs that wee wander not vphold vs that we fall not confirme vs that wee funt not encourage vs that wee despaire not and quicken vs that wee dye not This verse requires rather the meditation of a penitent conuert then the Exposition of a learned Diuine as for the wicked they vnderstand not what is here written Though the righteous fall hee shall not bee cast off for the Lord putteth vnder his hand Psal. 37. 24. ¶ Vers. 29. Take from mee the way of lying and graunt mee graciously thy lawe AS before hee prayed to vnderstand the way of Gods precepts so here hee would bee kept from the way of lying and because they whom God keepeth are best kept he therefore continues his prayer to God desiring so to bee instructed by his word that his minde being purged from all vanitie he may be taught to obey Gods word The way of lying is that which the Prophet calleth vaine inuentions Vers. 113. falshood Vers. 163. the way of the wicked Psal. 1. Our owne wayes Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine and disorder of conuersation which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world These are called the way of lying 1. Because they are inuented by Sathan the father of lies 2. They are countenanced by mans witte the store-house of lyes 3. They seeme to bee that which they are not which is of the nature of lyes 4. They are contrary to God and his truth the discouerers of lyes This way of lying before sinne came into the world it was a way so vnknowne to man that indeede it was as a desert wildernesse in the which neuer any foote had troâ—e but now it is so broade and wide a way that the most in the world walke in it The heathen by his Idols the Turke by his Alcoran the Iesuite by his newe Gospell the Lutheran by his Contransubstantiation the Protestant by his denying the power of godlinesse the Schismatike by his pretenced puritie haue walked so along in this way that the way of trueth they will not knowe Wee haue wrangled so long about trueth in religion that as hee could not finde Rome in Rome so wee cannot finde Religion in Religion And wee haue cloaked so long trueth in conuersation that true dealing is banished from the sonnes of men hee that will vse it must dye a begger Hijs diebus iam peractis nulla sides est in factis mâ—l in ore verba lactis fel in corde fraus in factis Helpe Lord for good and godly men doe perish and decay And faith and truth from mortall men is banisht quite away Had we not neede then with this holy Prophet to hate al vaine inuentions but to pray most earnestly with him to the Lord that he will take from vs this lying way and to teach vs that good and olde way in which if we walke all the dayes of our life we shall in the end finde rest to our soules
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 stâ—leth 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 Ariâ—dnes 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 â—â—sse 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 thâ—t 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 bâ—e 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 cheereÌ„d 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 outâ—an 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
pleaseth God but that which proceedeth out of an honest hart a good conscience and faith vnfained ¶ Verse 35. Direct me in the path of thy commandements for therein is my delight STill Dauid sees the necessitie of walking in Gods way and his owne pronenes to runne out of that way therefore he desires direction from the Lord that as he had giuen him a desire so he would enable him to performe Questionles we are of our selues readie enough like vnbrideled horses in the wayes of this world to runne our selues euen out of breath and we haue many occasions heere to spurre vs on onely the Lord can keepe vs in this path therefore must wee pray for his direction which if we once obtaine wee shall not wander either in iudgement or practise out of the right path For therein is my delight I take pleasure in nothing more then hauing a right vnderstanding of the Lawe to performe obedience to thee according to the same Of this delight we shall speake verse 92. In the meane time note that Dauid in this was a type of Christ to whom it was meate and drinke to doe the will of his Father which sent him Ioh. 5. ¶ Verse 36. Incline mine heart vnto thy testimonies and not vnto couetousnes IN the 3. former verses are three petitions concerning Gods way In the first he desireth instruction teach me in the second apprehension giue me vnderstanding in the third direction direct me But because he sawe many stumbling blocks in this way some offered to his heart as couetousnes others to his eyes as vanitie in this and the next verse he desireth the remouall of them both Incline mine heart to thy testimonies Who now can thinke that mans heart can of it owne accord be carried on to knowledge of Gods will reuealed in his word and of it selfe practise the same when he shall but consider this prayer of Dauid who though he was a man according to Gods owne heart yet durst not presume vpon his owne heart with this gracious inclination from the Lord. The most excellent wits that euer haue beene or shal be will proue in the ende great instruments of Sathan and false witnesses against these testimonies of God vnlesse it please him to refine them by his spirit and incline their hearts to his testimonies And not vnto couetousnes I take it that praying against this one sinne he prayeth against all other sinnes as pride malice Luxurie lust c. But this one is heere named because as the Apostle saith it is the roote of all euill For as there is no braunch of a tree but it is nourished by the roote no streame of a riuer but hath his currant from the spring no veyne in the body but hath his blood from the liuer so is there no one sinne no not the life of man which haâ—â— not life and liuelihood from this one sinne 1. It is as I may say the â—other sinne breeding and bringing vp all the rest Like mother like daughters all bad but couetousnes is the worst of all Yet I know not how it commeth to passe that men are now a daies called good men not of their goodnes but of their goods he is the best man that hath the best purse monie is the man yea the whole man From the peeres to the pesant all are enamoured with Ladie Lucre. But why should they be so is wealth any thing else but thicke clay is it not a part of that refined earth which man ought to treade vnder his feete when in the infancie of the Church possessions were sold the money was laid at the Apostles feete Acts. 4. to signifie as some thinke that we must rather trample vpon and contemne this trash then to haue ouer great admiration of it Alas why should we labour so after things temporall that they hinder vs from getting things eternall what will it profit a man to get the whole world and in the end loose his owne soule shall we preferre monie before God before heauen before our owne soules can it giue satisfaction to vs No it cannot Mans heart indeede is so little of it selfe that it will scant giue a kite her breakefast yet is the desire thereof so infinite that the whole world cannot satisfie it Are we the better because we are rich no more then the horse is for his gaye trappings Can we carrie them away with vs nay we brought nothing into this world and it is certaine we shall carrie nothing out The sumpter horse may carrie all the day treasure on his backe but at night it is taken from him and he carrieth nothing into the stable but often times a galled backe by reason of his burden Dauid saith if riches encrease set not your heart vpon them Salomon saith he that trusteth in his riches shall fall Christ saith it is harder for a rich man to enter into heauen then for a camell to goe through a needles eye Paul saith they that will be rich fall into many temptations and snares and therefore chargeth Timothie to charge rich men that they trust not in vncertaine riches I say then with our Sauiour Christ take heede and beware of couetousnes and that you may pray euer with this blessed Prophet Incline mine heart to thy statutes and not vnto couetousnesse ¶ Verse 37. Turne away mine eyes from regarding vanitie and quicken me in thy way HEre he prayeth against the vanitie of the eye which in truth is a vanitie of vanities Thus Vanitie seduced Heuah entangled Gods children corrupted Dinah endangered Sarah enchaunted Dauid allured Achan and by these windowes many sinnes enter into the soule Reade in this booke that godly chapter of the gouernement of the eyes and in an other booke the vanitie of the eye and with Iob make a couenant with your eyes and with Dauid pray turne away mine eyes c. and you shall looke better all the dayes of your life It were better to haue none eye then either a wanton or a wicked eye If such an eye offend thee pluck it out And quicken me in thy way he considers his owne deadnes and dulnes of spirit and he desires God to quicken him in his way this pronoune thy is very emphaticall opposing Gods way to mans way The Lord is righteous in all his wayes Psal. 1. 45. 18. all the waies of God are mercie and truth Psal. 25. The waies of men are altogether vanitie and leade to death and destruction Onely this way giueth sound comfort to the soule of man Truth it is that the wayes of men are pleasant for a time but the issues thereof are the wayes of death The wayes of God are difficult and dangerous but at the last they will bring thee to heauen ¶ Vers. 38. Stablish thy promise to thy seruant because be feareth thee WHat doth the Prophet in this verse hee confesseth himselfe to be Gods seruant An honorable seruice it is to serue God an argumeÌ„t of his
humilitie to acknowledge this seruitude Hee desireth that God will make good his promise vnto him and this is all that hee will desire God had promised that hee would make him King that hee would deliuer him from his enemies that hee would guide him and quicken him in his way by prayer he desireth the accomplishment of this promise Out of this learne we that as Dauid prayeth for nothing but that which God had promised to graunt so wee ought to pray for nothing but that which he hath promised to graunt If we thus aske according to his will he will heare our prayers and graunt our requests But God promiseth nothing but to his seruants he heareth not sinners the prayer of the wicked is an abomination to the Lord. Because he feareth thee And who would not feare thee O King of Nations for to thee apperâ—â—inâ—th the dominion for among all the wise men of the Gentiles and in all their kingdomes there is none like thee Iâ—r 10. 7. Some reade these wordes thus that hee may feare thee as if hee should haue saide O Lord thou hast promised to bee good vnto mee I beseech thee establish this promise of thine that I fearing thee may trust in thee and preferre thee before all earthly meanes in this world And indeede the true feare of God breedeth an holy securitie in the children of God Others thinke that the Prophet by this doth proue that hee is indeede the true seruant of the Lord because his conscience telleth him that hee feareth God aboue all earthly things which in truth is a true note of a true seruant of the liuing God But none must thinke that Dauid here doth alledge his owne merits but onely doth testifie that hee is not an vnfaithfull seruant because the feare of the LORD was euer before his eyes his seruice was not eye-seruice Of the feare of GOD you may reade much in this booke ¶ Vers. 39. Take away from mee rebuke which I feare for thy iudgements are good Blessed is the man that feareth alwayes saith Salomon Prâ—u 28. Worke out your saluation with feare and trembling saith Paul Philip. 2. 12. Take away from mee rebuke which I feare saith Dauid In the Hebrew it is take away my rebuke as if hee should haue saide O Lord I may commit some such euill against thy good law yea some such notorious transgression as may tend to my shame I beseech thee take it away or else I haue alreadie O Lord by diuers sinnes and by name through adultery and murther brought shame and rebuke vpon my selfe amongst meÌ„ I entreate thee to remoue this shame and rebuke Out of the first Exposition wee learne First that the godly are subiect vnto notorious sinnes Secondly that those sins wil cause shame in them though the wicked wil not be ashamed Thirdly that God onely can take away this shame Fourthly that we may pray for the remouing of shame eueÌ„ amoÌ„gst meÌ„ especially that which may bring with it some dishonour to God Fiftly that the godly are most iealous ouer themselues Sixtly the way to auoide sinne is euer to bee afraide least wee should sinne Out of the second Exposition note that the remembrance of our former sinnes must drawe out of vs prayers vnto God that for them wee may not bee rebuked in displeasure in this life nor confounded and abashed in the life to come But some doe yet make another interpretation of these wordes and thinke that the Prophet heere praieth not onely against those priuate contumelies and reproches which were cast out against him because hee followed that which was good though to an heroicall minde any thing can bee better borne then reproch but especially against those publique reproches which the aduersaries of the Church obseruing the destruction of Gods lawe and oppressions of Gods people doe foame out against God himselfe and say where is now their God These Dauid feared and because they were ioyned with the dishonour of God and hurt of the Church hee prayeth against them Thus the Prophet feared least God should bee dishonoured so ought wee thus hee was grieued when Gods people were oppressed so ought wee thus hee made the rebukes of others his rebuke so ought we and thus hee prayed that this might be taken away so ought wee For thy iudgements are good The iudgements of the wicked are badde iudgements but the iudgements of God are good I pray against those I appeale to these I feare the one I approue the other Now the iudgements which God pronounceth in his word be they threatnings in the law or consolations in the Gospell yea and those also which he executeth in the world whether vpon the godly or godlesse they must needes be good 1. Because God is goodnesse it selfe 2 Hee cannot be deceiued 3 He will not be corrupted 4 Hee alone is no respecter of persons but iudgeth according to euery mans worke To this iudgement seate we may appeale this righteous iudgement we must acknowledge by this court if we be once tried we may say with the Apostle I passe not of mans iudgement for he that iudgeth me is the Lord. What auaileth it if man absolue and God condemne or if God condemne and man absolue Let them contemne the vnrighteous iudgements of men who can in the testimonie of a good conscience approue themselues and all their actions before the righteous iudgement of God Shall not the iudge of the whole world doe righteously Genes 18. ¶ Vers. 40. Behold I desire thy commaundements quicken me in thy righteousnesse AS before he saide that Gods iudgements are good so now hee maketh his appeale to this iudge and it is in effect thus much O Lord my Lord doe any doubt whether I desire thy commandements or not I appeale vnto that eye of thine that seeth all things behold I desire c. I desire to knowe them and I desire to obey them yea with an earnest and ardent affection I desire both to knowe and doe thy will Behold I find this word vsed these seuerall wayes 1. As a note of prediction Isay. 7. 2. Of attention Psal. 133. 3. Of admiration Matth. 2. 4. Of admonition Iohn 5 14. 5. Of irrision Ioh 18. 6. Of testification as in this and other places in which they desire God to behold that which they are most willing he should be witnesse of If God say to man behold it argues the thing is worth seeing and that man of himselfe is vnwilling to see it if man say to God behold it seemes it is a thing not hypocrâ—tically counterseyte and that hee would haue him to behold it I desire thy commaundements O that this desire were in the people of this land then the booke of God would be more in their hands the knowledge of God would bee more in their hearts and the practise of godlinesse more in their liues They would come to learne learne to liue and liue so here that they might liue euer hereafter men
loue darkenes more than the light and falshood heresies and lyes more than the trueth This is a sin to be punished when we haue the word and yet walke not at libertie and if wee cannot be at libertie when we haue the word it is sure that we cherish some secret sinne and doe not search into God word For that is so full of wisdome that it will rid vs our of all Yet the children of God haue their infirmities out of which they haue good issues But the ignorance of Gods word is the cause of many troubles for though a man were in as great a streight as Abraham was when hee should offer his sonne yet should he be directed Then this layeth a straight charge on vs to studie the word of God Vers. 46. I will speake also of thy testimonies before Kings and will not be ashamed IF God will thus assist mee I will speake euen before the wisest and stand in the sight of the Kings though it be fearefull This then will assure vs that we shall neuer fall if we study heare reade c. on Gods holy word and take heede to our wayes according thereto Then if we desire to stand for euer let vs meditate on Gods word for God hath giuen this not onely to the learned but also to idiotes Here wee see that wee neuer rightly profit till we be not afraide before whomsoeuer wee come for if wee bee assured that our cause bee good then may wee be assured that it shall be giuen vs what to answere and this maketh men afraide when they doubt of their cause Wee are not afraide to speake to a Gentleman if a Lorde bee with vs then shall wee not neede to feare a King when the King of Kings is with vs as Moses Hebr 11. None then haue this gift of bouldnes but they to whome God giueth it not the wise not the mightie of the world The Word giueth vs what to answere then if we faile it is a signe that wee faile in the Word But let vs deale earnestly with the Word and keepe a good conscience and it shall be giuen vs. This doth againe commend the word of God vnto vs. If wee be not ashamed of him before Kings we shall be Kings in his Kingdome Vers. 47. And my delight shall be in thy commandements which I haue loued THat he may come to this grace he will loue the Word because he delighteth in it for delight is the signe of loue Doe wee not then delight in the Word wee haue not a loue to it so of prayer and hearing the Word if we delight in it we will prepare our selues to heare it and meditate in it afterward for hee sheweth his loue when he saith I will meditate then if we will not finde terror of conscience and fall into many euils let vs make conscience to call it to minde For if wee doe take the Name of GOD in vaine by hearing the Word without meditation then the Word being a true witnes shall be a witnesse against vs in that day for this meditation is commended Part. 13. There are set times for hearing praying c but meditation must euer be with thee that thou mayest knowe whether the thing thou doest bee agreeable to his will and whether thou mayest looke for his blessing in it ¶ Vers. 48. Mine hands also will I lift vp vnto thy commandements which I haue loued and I will meditate in thy statutes IT was not sufficient as he thought to acquaint GOD with the delight of his heart vnles he also made manifest vnto him that his outward gesture was answerable to his hart You shall obserue it euen in little children that if they desire to haue any thing that they see they will stretch out their hands that they may get holde and hauing once gotten it you shall hardly get it from them againe And certainly if the inward man be sound you shall obserue it by the outward gesture of the bodie The people were desirous to heare Christs Sermon their eyes were bent and fixed vpon him Luk 4. 6. Dauid would expresse his loue to Gods Arke he daâ—nced before the Arke of Gods Couenant If wee loue Gods Worde and loue it in truth our hands will be as ready to turne ouer the leaues of that blessed booke as our hearts are desirous of the vnderstanding of it that in this longing desire taking it into our hands we may in the ende haue such fast holde of it that wee will not forgoe it for all the worlde We cannot employ our hands in a better worke especially when we haue freedome from our callings then to take vp the booke of God and peruse it ouer Augustine tooke it vp and was conuerted by that one sentence Rom 13. 14. The night is past the day is at hand c. Vrsine tooke it vp and was comforted by this one sentence None can take them out of my Fathers hands Iohn 10 29. Chrysostome tooke it vp and was assured that in his zeale hee should not want because Dauid had saide The earth is the Lords and all that therein is Bilâ—ey tooke it vp as it is in the booke of Martyrs and was much quieted by that saying of Saint Paul This is a true saying and by all meanes worthie to be receiued that IESVS CHRIST came into the worlde to saue sinners of whome I am chiefe And such was the loue of one Gregorie Crowe of whom wee may read in the said booke that suffering shipwracke hee cast away his money and kept his Testament in his bosome and after many dayes floting on the Sea vpon a maste being taken vp by a certaine passinger his first care was for that booke of his fearing least it should haue bene wet with the Sea If he had looked for a Crucifixe as hee looked for Gods booke surely the whole world should haue bene acquainted with it Doth Dauid thus shew his inward loue by his outward gesture let vs doe it whensoeuer wee come either to heare God speaking to vs or will our selues speake vnto God Let our eyes bee fastened our eares attentiue our hearts intent our persons reuerent before our God that whatsoeuer wee doe may argue our pietie to God and bee answerable to the inward affection of the soule And I will meditate And why should not wee The Iewes are reported to be so skilful in that Bible that many of theÌ„ were able to tell how many times euery letter of the Alphabet was in the Hebrue Bible The Scriptures are a light shining in a darke place 2 Pâ—â— 1. 19. we must attend vnto them while we are wandring in the darke places of this world can wee attend without meditation the word of God is the sword of the spirit Ephes. 6. without meditatioÌ„ it is a sword in the hand of a child or a mad â—â—aÌ„ How many take delight in reading of bâ—llads and idle discourses who neuer meditate to the word of God The sicke stomacke
a prayer for them that sinne it will be an argument that we shall be comforted and shall escape when the iudgement commeth Then men ought to mourne for their owne sinnes for if Gods children cannot be discharged vnlesse they can mourne for the sins of others how much lesse shall we be discharged if we cannot mourne for our owne sinnes Vers. 54. Thy statutes haue beene my songs in the house of my pilgrimage HE sheweth that he was not enuious against the wicked for their delights but taketh a delight in another thing that is in praising God that he might not be intangled with their pleasures The remedie of sinne that we fall not into those sinnes which others haue is to feare least God punish some secret sinne in vs as he hath done in them For God doth neuer let vs fall into grosse sinnes but to punish some other sinne we lie in which is secret and we will not come out of because it is vnknowne And if wee will not be intangled with the pleasures of the wicked we must doe as Dauid doth here so acquaint vs with the word as that we make our songs of it that is that we doe not onely reade heare and talke grauely of it but also make it our songs when we will be merrie as Paul Coloss. 3. for where there is a delight there men will euen be singing of it And hereof come these spirituall songs in the Bible to shew their great delight in the word So Ephes. 5. Paul maketh this a signe that we are full of the Spirit when we can sing of them Here we are taught that our songs ought to be made of the statutes of God and agreeable to the same and not after our own will This we see to be the matter of these Psalmes the lawes the promises of God c. The talking of godlines maketh worldly men heauie but the children of God vse all worldly things as though they vsed them not and then they are heauie when they displease God but contrà c. The want of a spirit in singing doth shew a great decay in godlines and coldnes in this holie exercise argueth a coldnes in faith and true religion Then if men obiect Will you not haue men to be merrie Yes but yet with the word otherwise their mirth is sinne The want of this sheweth that men do not their duties with cheerfulnes which thing is threatned in Deut. 28. 47. Vers. 55. I haue remembred thy name O Lord in the night and haue kept thy law AS in another place the name of God is a strong tower to the former meanes he addeth this of prayer to shew that without this the other are vnprofitable In the night First that is continually because in the day also Secondly simply because he auoided the applause of men Thirdly cheerfully because the heauinesse of natural sleep could not ouercome him All these shew that he was wholy giuen to the word as we see men of the world will take some part of the night to their delights And in that he did keep Gods testimonies in the night he sheweth that he was the same in secret that he was in the light whereby he condemned all those that will couer their wickednesse with the darke Let vs examine our selues whether we haue broken our sleepes to call vpon God as we haue to fulfill our pleasures All these meanes did the Prophet vse to keepe him from falling by the reproch of the wicked which we also must vse if we will ouercome it Vers. 56. This I had because I kept thy precepts AS God doth punish sinne by sinne so doth he reward goodnesse with goodnesse as that To him that hath it shall he giuen Matth. 23. for the Lord crowneth his owne gifts so that if there be in vs a loue of Gods word this beginning will God increase and blesse so that riuers of water shall flow from him Ioh. 7. and the little lumpe of leauen shall sower the whole If thou be wicked God will punish one sinne with another as in Saul So Dauid when he was not thankfull for his sleepe he fell to adulterie which was punished with murther But if we be thankful for that we haue we shall haue more This then is the cause that we haue no more mercies because we vse not them well which we haue for if we could open our monthes wide we should be filled Psal. 81. PORTION 8. CHETH Vers. 57. O Lord thou art my portion I haue determined to keepe thy words HEre the man of God protesteth that the Lord is his portion and he further saith that he will keepe Gods commandements All will say that God is their portion and that their chiefe desire is to be in his fauour but Dauid seuereth himselfe from others when he saith that he will keepe the commandements And hereby he is assured that the Lord is his portion because he maketh his word his chiefe desire We shall then know that we make God our portion when we haue this delight to heare the word c. and those that haue not a delight in the word they make not God their portion The like saying is part 15 vers 2. Let vs then alwaies examine and trie our hearts to Godward by the word if we say that he is mercifull then let vs see if we beleeue his promises if that he is iust then that we beleeue his threatnings Thus if we can set the word aloft it is a sure argument that we haue made God our portion Againe if we can be grieued when neither promises nor threatnings can affect vs and we are desirous that they might this sheweth that we haue a longing desire to haue God our portion I haue determined Dauid was fully resolued of this for he had duly considered all things and therefore in wisedome made his choise and hath made a full resolution Many haue such motions by starts as the couetous man the adulterer c. but it passeth away therefore they shew that they haue not made God their portion for if they had then would they haue this resolute purpose Verse 58. I made my supplication in thy presence with my whole heart be mercifull vnto me according to thy promise HE sheweth by a second argument that God is his portion in that he prayeth to God for that which we loue we desire to commune and talke with Then by this we may likewise trie our selues for if we haue this delight to pray and if we be sorie when we cannot doe it then doe we further shew that the Lord is our portion or else not Againe we see that it is not enough to make a determinatio vnlesse we further pray that the Lord would assist vs in our purpose This is the cause that we cannot make such determination nor haue such good purposes because we are not often in prayer The diuell will be most busie to tempt when we haue determined and we our selues
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
will punish it in them ass we may see in this kingly Prophet Dauid 2. Sam. 12. 2 to bring them to an examination of themselues as he did in the Mariners Ionah 1. 3 to moue them to repentance as in the Israelites Hoseah 5. vers 15. 4 to trie them as the Eagle her yong ones and the goldsmith his mettals as hee did lâ—b chap 1. 5 to confound Sathan all his ministers who would ioy if Gods children should euer prosper doe these men serue God for nâ—â—ght Iob 1. 9 6 that as the camomile doth spread better by treading the tree growe better by pruning the Pomander smell better by rubbing the iron looke better by scouring and the bodie like better by purging so the godly might be better by affliction In a word were wee not sometime in trouble wee should forget God we should not cal vpon his name nor be distinguished from bastardes nor conformable to Christ nor weaned from this world nor vnderstand Gods will nor desire to be dissolued and to be with Christ. Vse Is Dauid afflicted who then can iudge of Gods loue or hatred by outward things Eccles 9. Dauid in his trouble thought he was cast out of Gods fauour but hee was deceiued Dauids enemies thought that God had forsaken him but they were deceiued and euen Gods children doe oftentimes thinke the proude and rich and Epicures blessed but they also are deceiued To gee on is Dauid afflicted 1 Suspect thine estate if thou euer art at ease in this world It is the greatest misery neuer to taste of any misery 2 Be patient to endure crosses since the most godly haue beene thus crossed 3 If the righteous scarcely be saued where shall the wicked and the sinners appeare 1. Pet 4. 18. I had perished 2 Note that Dauid was readie to sincke vnder this burthen to faint vnder this crosse to be swallowed vp of these waues and to perish in this trouble of his Thus God woundeth but he healeth againe casteth downe but setteth vp againe killeth but reuiueth againe and afflicteth but comforteth againe We before troubles come are like vnto Peter wee thinke wee can walke vpon the Sea but it pleaseth the Lord to send one dangerous storme or other that we may say with the same Apostle Helpe maister I perish But why was Dauid thus readie to perish he saw the Sea but not the Whale the Egyptian but not the saluation the water but not Christs power walking on the water He was impatient of delaye looked too much to man trusted ouer much in himselfe and thought more of them that were against him then God and his Angels that were on his side And is not this our case when there is but a thinne curtaine drawn for a while betwixt God and vs O let him that is exercised with troubles but aske his owne heart of this point Except thy lawe wee haue heard how Dauid was wounded here is that plaister which cured that wound namely the lawe of the Lord his God He being pursued with the heart betaketh himselfe to these riuers persecuted flieth to these mountaines inuironed hasteth to these bulwarkes and afflicted with delight he comes to these comforters The word of the Lord is a strong tower the righteous flieth to it and is deliuered Here note a difference betweene humane and diuine lawes Philosophie and diuinitie Art thou in trouble what will Philosophie say vnto thee all that it can say is but thus much ferendum est quod vitari non potest I must vndergoe that which I cannot auoide But come to diuinitie it will teach thee whence troubles come why they are sent how thou must endure them by what meanes get out of them to depend vpon God repent of thy sinnes examine thy waies that the ende will be good and that death is aduantage vnto thee it will teach thee that sinne is pardoned Sathan vanquished and that Christ is thy companion in troubles and crowne after It is as the sword of Goliah no weapon like â—â—â— that spirituall Mannah no foode comparable to it and that poole of 〈◊〉 or â—â—â—â—â— riuer into which if thou once descend whatsoeuer thy disease be assure thy selfe of cure But it must be applied or else it will doe thee no more good then the bread that is euer in the cubbord the cloth in the drapers shop the wine in the vessell or the medicine which thou keepest euer in thy pocket Dauiâ— applies it by delighting in it My delight This word my is very remarkeable Dauid a great man delighted in the lawes and statutes of God he made them his counsellors from which as from graue Senators he euer receiued the best counsell One faith that bookes are the best counsellors because they teach without flatterie it is not euer true of the writings of men their maisters teach them to speake silkâ—n words but it is most true of the word of God which as a true glasse sheweth to euery one his proper fauour If great men would take counsaile here they would not in so short a time make Rehoboams diuision of their inheritance vpon earth nor sell heauen Esau-like for a messe of pottage But because in steed of the booke of God they delight in dice cardes pride pleasure luxurie flatterie and all vanitie no maruaile that the place which did honour them doth honour them no more Delight In the originall it is the plurall number delights as if he should say all my delight onely my delight my chiefe delight And no meruaile for what is it that can delight the heart of man to reade of which is not contained in the booke of God is it historie here is the most ancient and true historie is it poesie here are most harmonicall and golden verses is it Philosophie the secrets of nature are heere opened is it moralitie here are most Christian ethiques is it mysteries what greater mysterie then the mysterie of godlines preached to Adam shadowed out to the Iewes manifested in Christ and reuealed in the word is it policie Aristotle neuer wrote such politikes as here are would you reade much in fewe wordes Theognis and Phocylides and Pythagoras short sentences come farre short of Salomons prouerbes In a word are we merrie here we may sing Dauids Psalmes to Dauids harpe would we be sorie who can reade Ieremies lamentations and not lament In this lawe young and old rich and poore high and lowe males and females may finde that which will delight them And truely all ought to make it their delight it is the word of God the way to life the sword of the spirit our fathers testament the trustiest friend the most comfortable companion and the best salue that euer we can applie to our diseased soules When Chrysosteme was to be exiled by the Emperesse he comforted himselfe with this saying The earth is the Lords and all that therein is Psal. 24 1. when Vrsinus was driuen almost to despaire he comforted himselfe with this saying my
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 Bâ—all 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
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 Mâ—choâ— 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
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 leâ—t 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
the steadinesse stilnesse and mildnesse of our minde in that wee will not dispute with reason against any thing in our regeneration I see that many that wil not deliuer themselues and their reasons to be captiuated vnto the truth and refuse to beleeue the mysticall power of the Gospel are in time carried away by foule and effectuall illusions For there are many who hearing in the word of the wonderful creation redemption and preseruation of man and of the matter of the Sacramēts cannot beleeue them yet afterwards goe to witches and to be caught of the diuell which they cannot vnlesse they professe and practise an euill faith so that they which will no profit by the truth will suffer themselues to be deluded The other kinde of euill in my diuision was of things not apparantly euill As in times past we were carefull for nothing more then with libertie of minde to vse the creatures of God so now adayes nothing is lesse to be taught because loose libertie and licentiousnes serue so for the flesh and we do not by our libertie serue one another in loue We can say outward things are lawful euery man obiecteth outward things cannot desile a man I answere that when outward liberty bringeth inward bondage and the pretence of outward things lawfull hinder the necessary inward things they be made vnlawfull All things are vnlawfull saith Paul but I will not be brought vnder the bondage of any thing Well howsoeuer wee pretend this lawfull vse of outward things which in their owne natures are the good creatures to cloake our wantonnesse withal let vs know that the wickednesse beginneth in wantonnesse and wantonnesse endeth in wickednesse because it is the way of a dangerous downfall of our soules For either the Lord will punish it with present and temporall punishment or else will cast vs into some great sinnes hereafter And though I will not affirme that euery wanton young man is a meere wicked man yet I dare affirme that wantonnesse is the way to further euill Besides this am I sure of wantonnesse maketh vs vnapt to good workes it takes away the comfort of Gods spirit the ioye of the word the sweetnesse of prayer and of the Sacraments Againe as it is certaine that wantons pray not meditate not nor doe any good thing aright because that sinne desireth all euill and hindereth all good things so if the word would teach vs sinne we would learne it if it make for our good wee cannot learne it And that wee may see to how many euils youth and wantonnesse be subiect reade Galath 6. 1. Cor. 6. Eccl. 11. Psal. 25. Iob. 14. Ierem. 21. So now we know what is the meaning of the man of God in this word euill way that is that which is occasion of euill We can say in worldly things because the way is dangerous through ditches theeues pits or such like Oh that the same minde were in vs to preuent the perils of our soules Our Sauiour Christ taught vs that if our eye offend vs we should pull it out if our hand or foote offend vs we should cut them off the meaning whereof is that we should not indeed shred them off but resraine from the corrupt vsing of them and turne them to a better vse We haue shewed hitherto how carefully the man of God vsed the meanes to godlines and also how carefull hee was to auoide all occasions of euill Wee must not then thinke christianity to bee so small a thing if as lingerers wee make such friuolous excuses that it is hard to be a good man we shall surely neuer come to so high a dignitie We haue also shewed that vnles we labour to deny our selues we shall neuer buckle our selues after the graces of God Vers. 102. I haue not declined from thy iudgements for thou diddest teach me AS if he should say I haue seene and obserued that whosoeuer did resraine from euill they were wiser than their enemies they became more learned than their teachers and proued grauer than the ancient and that they which did not resraine were greatly punished plagued and trodden downe and as thou hast punished some so wilt thou also punish others wherefore I haue not declined from thy iudgements Was there euer towne people or person which truly beleeued in Iesus Christ in whose life and death did not appeare plentifully Gods mercy And contrarily how haue the vnbeleeuers bin giuen ouer to hardnes of heart and a reprobate minde many plagues wars and other iudgements of God to them incident Old Protestants are now become rustie because they made no account of Gods word in their youth Esau lost his Birth-right for a messe of pottage hee sought it afterwards with teares but could not haue it whose prophanesse grew by pleasures We see many wanton men to come to fearefull ends and silthie adulteries who beginning to condemne the word fell to spending from spending to rioting from riot to adulterie from that to theft and from stealing to death If we will obserue godly discipline we must first learne Gods doctrine if wee will learne his iudgements we must learne his mercie We attribute too much to fortune to fatall destinies to charmings and such like but no man doth looke vp to the hand of God wherein we take his name in vaine in not vsing aright his iudgements Thou hast taught me that is thou hast besides the ministeriall preaching giuen me an extraordinarie knowledge of thy iudgements Many knowe much who notwithstanding cannot profit by Gods iudgements So that the briefe and plaine meaning of the Prophet is thus much in effect O Lord I haue not had this knowledge in and of my selfe but I receiued it of thy Holy spirite it was thy mercie and thy grace that made mee knowe thy iudgements The man of God then sheweth vs in this verse that hee did alwayes set the iudgements of God before him what made him then so carefull to doe them the considering of them in his mind the occupying his eies to marke them the vsing of his eares to heare how God performed his promises to the obedient executed his fearefull threatnings on the wicked A thing than which nothing is worthie of greater meditation We heare often with our eares but with little profit the glorious promises and wonderfull vengeance of the Lord what is commaunded and what is forbidden but when we consider and see before our eyes how the Lord hath performed these things we are humbled from sinne comforted to obedience This is it that breeds triall proofe experience to see how the Lord hath in his mercy dealt with Abraham Isaac Iacob Ioseph Dauid his faithful seruants and how he hath plagued the Egyptians the Sodomites the olde world and other of his enemies Thy iudgements of old O Lord saith Dauid haue I considered Wee shall neuer effectually obserue the iudgements of old vnlesse we obserue the iudgements of God of late For
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 couenāt 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 cōsciences 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 assurāce 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 whē 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
that hee should pray feruently For wee see that when Nabal dealt churlishly and vncurteously with him because hee wanted this helpe of prayer to keepe vnder his affection therefore hee straightwayes sware hee would kill him and would haue done so had not Abigail stayed him and pacified his wrath whereas at other times when Saul dealt iniuriously with him and the Lord might seeme to haue giuen him into Dauids hand yet because hee had prepared his heart by prayer hee abstained from reuenge and committed vengeance to the Lord. This then might bee a second reason to moue him to pray Thirdly when hee saw all meanes taken away that he must vse no meanes of his owne neither yet reuenge himselfe then would the diuell bee busie to driue him to despayre of helpe and safetie therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre As man cannot beare too much prosperitie so he cannot beare too much aduersity and not onely extreame prosperitie and aduersitie but euen some little affliction or prospetitie will cause our corruption to breake out Wee are then to accuse ourselues of vnbeliefe that doe breake out in little things more than this man in his great troubles And to remedie this wee must set this and such examples before vs to strengthen vs that as God helped others so he will helpe vs. If God dealt so with them that had not such spirituall promises as wee nor so cleere light of the Gospell as wee and they so many wayes pleased God and wee haue so many wayes sinned and they had so plentifull promises of this life and we haue spirituall then we must not thinke to escape troubles but must correct our womanish affection Vers. 111. Thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart THis is the amplifying of the first verse This is a true signe that he loued the word because he loued it as well in trouble as in prosperitie This is a rare signe of faith for many are like Iobs wife who in trouble forgâ—t the commandements and slided from them but the contrarie was in Iob. We shall not then haue a sure triall of our faith before our troubles trie vs yea and sore troubles that our soule is in our hand But if in the greatest we can say the Lord is our strength our faith is strong but if little troubles make vs faile our strength is weake Therfore we must meditate of these things before they come that we may stand when they come If this man in trouble forsooke not Gods word how ought we to be ashamed â—â—â— in prosperitie cannot stand stedfast yea we may feare his iudgements because that seeing we be led away with vanitie now when trouble commeth we shall fail away For the continuance of sinne doth either brawne the hearts or worke sore griefe to them that haue it Then must we looke to the benefits we haue receiued for they are not otherwise good but as they are sanctified by the word prayer c. and when we seeke the glorie of God and the profit of our brethren He first protesteth his loue to the word in that he maketh it his inheritance which he proueth because his heart is set on it for where the heart is there is his treasure By testimonies is meant the couenant betweene God and his people wherein he bindeth himselfe to them and them to him Some thinke that the excellencie of the word is here set out by many names but we must look to the proprietie of euery word as before by iudgements so by this word testimonies is meant the couenant not the commandements because they cannot be our inheritance for they cannot comfort vs because we cannot fulfill them but faile in them and cannot therefore take comfort but it is rather a killing letter It is the Gospell that bringeth peace and comfort The law when it is taken generally containeth all the word particularly the commandements so the word generally both law and Gospell but particularly the promises as Rom. 10. So likewise by the testimonies when they are opposed to the law is meant the promises of the couenant as Esay 8. and this testimonie is confirmed to vs by the Sacraments as to them by sacrifices The couenant is called an inheritance First because it is excellent Secondly because it is proper to them Thirdly because it cannot be lost but by their owne default It is his first because God hath promised to write his law in his heart Secondly because he hath promised to him life by it Thirdly because God will performe his promise This couenant is excellent because hereby we are made the sonnes of God and hauing our sinnes for giuen vs we shall be enabled in some measure to keepe the law and that trouble and griefe where with many are destroyed yet shall turne to our good Againe it is excellent because it is permanent 1. Pet. 1. where it is called vncorruptible All things compared with this are vile I count all things but dung saith Paul Men will in danger make shipwracke of all that they may saue their liues so Paul did euen willingly part with all things and counted them but dung for this Phil. 3 8. 9. We must examine whether we make this account of our saluation and of the word which is called milke meate siluer and all things that we should seeke all things in it This inheritance is proper to the elect as Iam. 4 Rom. 12 and Iohn saith that This is our priuileage to be the sonnes of God For riches are common to the good and euill so is glorie c. for both haue these things therefore they are no true inheritance because they are common to many and these things cannot get vs heauen nor deliuer vs from hell It cannot be lost but by our owne default for that that some lose their inheritance without default is the corruption of the world but forgiuenes of sinnes and such like which are our inheritance cannot be lost for though Princes may be driuen from their kingdomes yet cannot the gates of hell preuaile against vs so that though the mightie can take away our life yet they cannot take away the loue prouidence and good will of God The things and inheritance are most esteemed which are of longest continuance and haue longest indured as to esteeme leases better than to be tenants at will copies better than leases heritages better than copies because there is no collusion and cauill of law can take it from vs. This is most excellent and such is our inheritance for wee were elected thereto before all worlds and looke to goe the same way that all the faithfull before vs haue gone and haue it confirmed with the Law Prophets and Gospell and with the godly death and holy life of his seruants This word bringeth to vs the things that eye cannot see c.
This is the chiefest of all that it cannot bee taken from vs for all heresies and sects are discerned by the word truly vnderstood by this I say that the word truly vnderstood giueth faith whereby wee are surely perswaded of the life to come and of the resurrection Paul saith Act. 20. that without faith in the resurrection there is no religion so Ioh. 6. and Phil. 2. Therefore Heresie Papistrie and Paganisme can giue no true inheritance because they cannot assure vs of our saluation Againe the truth giueth vs not imaginarie good things but good things in truth and assureth vs truly that wee shall bee saued and they haue not these they therefore haue no true inheritance He doth not only confesse that he made the Lord his inheritance but also he saith that hee maketh the testimonies of God his inheritance both because they are the meanes whereby we come to haue inheritance in heauen and also because they are assurances of the same For the word is as it were the deede of gift and the Sacraments are as it were seales of the same Almost all men will confesse that the word is to bee had in this singular account but yet few doe attribute this dignitie to the Sacraments And yet as the indenture when the seale is taken away is nothing worth so if we take power from the Sacraments then can we not haue our assurance good If we cannot come to make this account of the word and Sacraments yet as Dauid did let vs be sorie that we cannot He when he was driuen out of his kingdome and banished from the Temple said this will I require that I may behold the faire beautie of the Lord c. Hee had now lost his kingdome wife children and all yet these if they might be restored could not satisfie him vnles he might also be in the house of the Lord. Then let vs labour to haue this desire that if we cannot with ioy finde it wee may with sorrow labour after it Vers. 112. I haue applied mine heart to fulfill thy statutes alway euen vnto the end IN the former verse he shewed his faith and his ioy which came thereof now he sheweth that here in this ioy he will keepe the commandements whereby hee sheweth that this was a true ioy because it wrought a care to doe good For if we beleeue the promises truly then we also loue the commandements otherwise faith is vaine a care to liue a godly life nourisheth faith in Gods promises Here is the cause then why many regard not the word and Sacraments or if they doe a little it is to no purpose because they labour not to keepe the commaundements For vnlesse they haue care to doe this the word of God to them cannot be profitable nor the Sacraments sacred He further sheweth that this was a true care in that it began at his heart for here is the beginning of al goodnes here is the roote of religion and here the foundation of our faith must be laid It is not the refraining from outward actions it is not the restraining of the outward man but it is the heart that wee must trauell about and take care for Hereof it came to passe that many of the Kings people in the books of Chronicles continued in godlinesse and kept an euen and equall course because they prepared their hearts as Ezechias Iosias and others and hereof it came to passe that many fell from the faith because they sought not God in their hearts as the Scribes and Pharisies which clensed the outward actions onely It must then be our lesson which we must studie on to take care to our hearts aboue al things and to make the beginning there For the cleannes of that pleaseth God and the filth of that displeaseth him But when he saith I haue inclined doth hee meane that of himselfe hee could applie his heart as he listed No no he meant nothing lesse For he was conceiued in sinne and how then were the preparations of his heart in his owne hand Againe he prayeth portion 5. Incline mine heart vnto c. where hee doth plainly shewe that it was God that turned his heart at his good pleasure And no maruell truly for the heart of man can no further bee tried out or spied than the Lord doth gage and open it that wee may see thereinto Ierem 17. 9. And againe the hardnesse of mans heart is such that it will sooner breake than bend and may sooner be applied vnto any thing than vnto goodnes Where in the follie of Papists and other heretikes is more than manifest which by this and such like places would proue the freewill of man and that he can incline himselfe to goodnes sâ—eing that here is nothing else meant than that men doe then incline their hearts when God doth incline them so that the Lord he worketh all and yet is it attributed to men when they receiue and pursue the working of God so the heart is free if God maketh it free not else If we presume of our free will when we haue it not we shall purpose and God will otherwise dispose for hereof commeth it that so many fall from their purposes God is not pleased but with voluntarie offering therefore he applieth his heart and we must beware of seruile seruice The constantnes of his purpose to coÌ„tinue in this obedience he sheweth when he saith he will doe it for euer and euer and that at al times not onely at a communion or at a fast or in sicknes but at all times PORTION 15. SAMECH Vers. 113. I hate vaine inuentions but thy law doe I loue HE shewed in the last words of the former part that hee meanes to bee constant to the ende now hee sheweth foure reasons thereof the first reason is the hatred that hee had of all wickednesse in this first verse Hee hath vsed many arguments to proue to his heart that hee loued God and to commend it to others by his example as Paul doth This was one the loue that he had to Gods law secondly his trust in the word thirdly his care to keepe it c. and therefore he often prayeth for it He sheweth his loue of it in that he preferreth it to all other things as in the eight portion The earth is full of thy goodnesse teach me thy statutes hee maketh it sweeter than hony and better and more pretious than siluer His desire that he had to keepe it and the prayers that he maketh for it are to be seene almost in euery portion Here he vseth a proofe drawne from the contraries which is a true and sensible kinde of reason hee loueth the law because hee hated all the waies of false hood either in doctrine or life Our reason will teach vs that there is no agreement betweene fire and water betweene light and darkenes and so if we goe through all the course of nature we shall see that there is no agreement betweene
thy statutes for their deceit is vaine AMong all things to be spoken of I thinke nothing more necessarie thaÌ„ this that God will one day come a righteous iudge to men that are so slow to keepe a good conscience All men are at quiet with themselues and crie peace peace our long enioying of the Gospell our tranquilitie and peace our abundance of the things of the earth make vs drunken with the loue of this life and cause euery man to thinke thus with himselfe I am none of the worst when troubles arise I hope to shift for one but in whom I pray you is the Lord delighted euen in him that hath a contrite heart Esay 66. and in such as tremble at his word The Prophet saith in the verse following a little after that he treÌ„bled for feare of Gods iudgements what had he a more tormented conscience than others no hee had such a coÌ„tinuall feeling of his own corruptioÌ„s that it made him afraid For as the best flesh is most tender where it is most corrupt there it is most hard and where the flesh is neerest to healing there it will more speedily and more freshly bleede so the neerer wee are to God the more fearefull we are the more pretious our consciences be the more tender they are and those things which being vsed in greater measure will nothing fray a wicked man being vrged but a little will dismay the conscience of the godly The minde of the prophet is this thou hast done away the wicked thou hast troden them downe and swept them away I am as britâ—le as they and as ready to fall vnlesse thou vphold me Portion 16. 6. hee saith It is time for thee Lord to worke for they haue destroyed thy law where he complaineth as it were that the Lord deferreth his iudgements because the wicked had brought all things to such a confusion And in the 7 portion 4. verse he saith I remembred thy iudgements of old O Lord and haue beene comforted as if be should say though thy children be had in contempt though thy Church bee kept vnder and the wicked are set aloft yet I remember how in old time thou hast beene a iust iudge hast punished sinne This comforteth me both because of thy mercy which thou wilt shew to me and because of thy iustice whereby thou welt confound the wicked and also makest me to feare my selfe for both thou canst doe as thou hast done and thou wilt doe as thou canst doe Wee must learne then in these two verses thus much That what iudgement soeuer the Lord hath written downe in hiâ— word and wee haue either credibly heard reported the like with our eares or seene them with our eyes they ought to be vnto vs examples and ratifie to vs the truth of Gods iudgements that as he hath promised to punish and indeed hath punished such and such sinnes so hee would doe it in vs for the like and as sometime he hath euen enwrapped his children in the like iudgements though not to that end for which hee punished the wicked but as they haue beene partakers of the sinne in part so they haue sustained the punishment in part so we must know that he will punish the same sinnes euen in vs or spare vs if wee be without them Howbeit the godly shall not haue the like iudgement with the vngodly Hee will not consume vs as drosse but will trie vs as siluer he will not trample vs vnder his feete buâ— humble vs vnder his hand Wherefore as in the sweete promises of God there is a reuerent feare so in our infirmities wee must learne with Dauid to feare much more Genes 10. We reade how God trode downe the pride of them that built the tower of Babel When Pharaoh was aduancing himselfe ouer the people of God the Lord trâ—mpled him down with tenne plagues and trode him vnder foote in the red Sea Exod 14 when Chorah Dathan and Abiram rebelled against God and rose so insolently against Moâ—ses and Aâ—ron his ministers the Lord trode them downe euen into the earth which opened her mouth and swallowed them vp quicke The whole world for their ripenes of sin did he destroy from the face of the earth and scoured it with a purging water The Lord pursued the land of the Sodomites vntill it lay at his foote which before was as a Paradise The Lord swept away the Israelites that they could not come to that plentifull and promised land How often doe the histories record how God trode downe many with warres and swept away others with plagues For as the Goldsmith purgeth the drosse from the gold and the potter treadeth the vnprofitable clay to miâ—e euen so the Lord purgeth treadeth down his enemies This must make vs to feare for many men dangerously peruert their soules and Sathan beguileth them with many shifts But heretikes and prophane men say The iudgements of God indeed in times past haue been great but what is that to vs we confesse they were wonderfull in the time of the Law but we heare not of them in the new Testament what appertaine they then vnto vs But Christ hath taught vs this generall doctrine Luk. 13. 1. where certaine men came to our Sauiour Christ and shewed him of the Galileans whose blood Pilate had mingled with their owne sacrifices but Christ answered them on this sort Suppose ye that these Galileans were greater sinners than the other Galileans because they haue suffered such things I tell you â—o but vnlesse ye repent your liues you shall all likewise perish Thus he also spake of them vnto these Iewes which tooke occasion to condemne those men for their punishments vpon whom the tower in Siloam fell Euery man will yeeld to this that the plagues are great but no man wil applie them to himselfe But our Sauiour Christ before teacheth vs rather to feare and suspect our owne estates than to condemne others Indeede all punishment shall not fall vpon one man nor one punishment shal light vpon all Though the flood sweepeth them not away though Serpents deuoure them not though they be not depriued of the promised land yet surely the Sonne of God Iesus Christ hath spoken it and though heauen and earth passe yet one â—ote of his word shall not passe that vnlesse we repent we shall all perish if not in these yet in some of these if not in some of these yet in some other like to these For the Lord hath many and diuers iudgements whereby he would tread downe his enemies Beside the Apostle saith Eph. 5. 6. Col. 3. 6. speaking of fornicators couetous meÌ„ adulterers idolaters wantons Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience This is spoken to Gods children that they should not mocke at the menaces and iudgements of God for if they will not obey the iudgements of God vndoubtedly will fall
can walke in the loue of God and obedience of his will doubtlesse this is a speciall grace of God In this sense the Prophet prayed on this sort Therefore haue I doubled my prayer because I see so little helpe among men I cannot see any good example to edifie me Lord helpe me It is time for thee O Lord to worke for men haue destroyed thy law We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed that he might not be oppressed of his enemies now he prayeth that his enemies might be suppressed At the first sight this would seeme not to be a charitable kind of dealing to pray against enemies because loue requireth that we should pray for our enemies how then doth this agree with the rule of loue or shall we thinke that the man of God did any thing here against the law of charitie We haue shewed that the children of God were neuer inkindled with wrath for their owne cause but for the breach of the law of God so this man of God had no respect of himself but of Gods law his cause was good his persecutors cause was euill he hurt them not but laboured by all meanes to ouercome them with good he did not for a while but continued long in it he was not wearie of his wel doing but went forward euen to the very failing of his eies yea his eies as he saith in the last verse of Port. 7. gush out with teares because their sins were so great he sought peace ensued it and yet he saw no amendment but that they were worse and worse wherefore seeing their sinne was past recouerie and that there was no ordinarie help on earth he prayeth God to deale with them from heauen Neither doth he pray here for their confusion and vtter perdition as some may falsely thinke but rather sheweth that it is now time that the Lord should vse some chastisement that they may know that there was a God and that they had broken the lawes of God that they might come to a sight and feeling of their sins that they might be punished if it were so the wil of God to their conuersion or at the least that they might be no more a plague to the world and a reproch to the word When our affections are mingled with our cause we are to suspect our selues but otherwise when we haue a good cause and see that we haue perseuered in executing iudgement and iustice and yet the iniquitie of our aduersaries laieth it selfe so open that it groweth desperate then we may desire the Lord to take his cause into his owne hand And here we are to obserue the Prophet saith They haue c. where he noteth not any particular person nor maketh mention of the destruction of any singular man but vseth a generall rule wherefore for our instruction these rules are more diligently to be obserued First we are to looke that our cause be good and our aduersaries cause be euill Secondly that we be not incensed with anger because we are contemned but because Gods word is despised that is that the cause why we pray against them be Gods and not ours Thirdly that we keep our selues in well doing and thereby heape coales of fire vpon their head that we beare them euen to the breaking of our backes Fourthly then when we haue vsed curteous admonitions and by the ministerie of the word or Magistracie if the matter so require and may be obtained haue sought to turne them Fiftly when we haue prayed for their amendment and wept for their sinnes and yet all these things will not serue we may say as in a last refuge Lord take the rod into thine hand spare them not alwaies prouiding this that we pray not against any particular person but leaue them to Gods secret iudgement Thus we see here is no breach of charitie But now adaies we may hereby see men reuenge rather their owne affections than defend Gods glorie Wherefore when we haue prayed ill against them for whom we neuer prayed for good I say to them tremble and feare for this is not the zeale of Eliah this is not the zeale of Dauid it is a zeale of the flesh and not of the spirit it will worke their singular woe vnlesse they repent It is time That man of God here teacheth Gods children that when Gods law is destroyed it is time for the Lord to wake This euery man may confesse but blessed are they that can say in a good conscience I haue liued iustly I haue vsed no ill against mine enemies I haue prayed for them I haue deuoured many iniuries at their hands I neuer reuenged Secondly we are here to learne that when the law of God is once brought into contempt whether it be in a nation in a countrie in a citie or particular person let that nation countrie citie or particular person know that the wrath of God is not farre off either to their amendment or to their further and more speedie destruction If we goe through the doctrine of the Prophets we shall see this to be true As first we may see in the first second third sixt seuenth and eight of Esay the Prophet of God threatneth the Israelites that because they came to worship of a custome but lay still in their sinnes because they were rebellious giuen to pleasure and contemners of the word they should be led captiue of the Assyrians and denounceth many plagues against them which all came to passe in the daies of Ahaz they were carried away captiue and were no more a people of seuentie yeares after as may appeare Esay 6. And although Gods children haue their infirmities and euen they which are Gods children by calling may fall into grosse sinnes yet because there is in them no general falling from honestie but they haue in them a special care and feare of Gods word so that they loue nothing more they feare and tremble at nothing more than at it though it may be in the meane time they fall into sinne yet they will not fall from sinne to sinne surely the Lord will in time draw them out of their sins and spare them from the common destruction as he did here Dauid who though not this generall contempt of the word yet some sinne he had This is then in the children of God truely called that although sometime more carnall than spirituall and slide into many wants and infirmities yet they fall not from one sinne to another sinne but they tremble being rebuked by the word they esteeme reuerently of the prayers of the faithfull they thinke highly of the Sacraments vsed in the congregation are obedient to all discipline of the Church in these there is great hope that they shall be reclaimed from sinne and exempted from the punishment of the same But when we ioyne sinne with sinne and draw sinne
it in our braine and when we haue throughly set our affections on it our life though it should be taken from vs yet our soule would sticke to the thing whereon our affections are so earnestly set So Ionathans heart was saide to bee knit to Dauid wherefore let vs labour to say with the Virgine Mary My soule doth magnifie thâ— Lord my spirit reioyceth in God my Sauiour Thy testimonies are wonderfull Hereof say the Papists that the word of God being mystical should not be taught to the common sort of people the common people say themselues what will ye haue vs doe with the word of God what should simple men meddle with it we are not like the learned it is for you it is for you that are learned not for vs. The holy ghost here most fitly prouideth against the Papists and the common people Let vs know then this that a simple man of the countrie though at the first he be not so capable yet offering and submitting his heart and whole reason to the Lord and his word he shall afterward attaine to great knowledge They are wonderfull then to humane wit and reason not sanctified and the more wise men wander in the skyes and houer aloft in vaine conceites and yet haue not learned Christ Iesus crucified haue nothing in them when as poore simple people desirous to be taught doe vnderstand wonderfull things The Prophet saith Psalm 78. Heare my word O my people c. I will open my mouth in a parable c. and hee addeth afterward we will not hide them from their children He calleth them high speeches and darke sentences to mans capacitie but Gods people can vnderstand them they are hidden to them that trust too much to their owne reason and are reuealed vnto them that renounce their owne reason Marke here he saith the 〈…〉 into thy statutes Will then the beginning giue vnderstanding what will it doe to them that are gone forward in it what hindreth vs why we goe forward no more but euen the too much trusting to our owne wits What haue we such wits in outward matters and are so grosse in matters concerning our saluation Oh hypocrites saith our Sauiour Christ you can discerne the outward seasons c. What meaneth then this dulnes and deadnesse in heauenly things but that men deceiue their owne soules For if their wits were sanctified they would as well conceiue spirituall things as corporall To doe ill saith â—eremie this people is wise but to doe good they haue no wit What a curse of God vpon our wits is this that wee are so quicke in worldly things and so dull in heauenly things surely it is the punishment of the Lord for the pride of mans reason The meaning then of this place is not that they which are altogether bereaued of discretion haue such a light in the word but it is vnderstoode of them who being lowly in their owne eyes abase their pride of wit to the pure wisedome of Gods spirit so that neither the simplicitie of the baser sort is any hinderance to the gospell neither the wisedome of the mightie any thing auaileth thereunto vnlesse it be sanctified howsoeuer men brag of an holy foolishnes For Ioseph Iob Dauid and Daniel had good wits but sanctified and subiect by Gods spirit to the word Wee are then to learne by the things which we haue spoken that no man hateth sinne with a godly zeale in another but he first hated it in himselfe we must cast the first stone at ourselues True it is that we cannot auoide all ill wayes yet we must hate one euill way as well as another and though we cannot doe all good things yet we must loue one commaundement as well as another This then is that which the Lord requireth euen to heare â—l his commaundements alike Againe so much we profit by the word the more when we must esteeme of those things against which our reason doth most resist and our affections most fight We shewed also out of the 129. verse that the Prophets meaning was not that there were some profound mysteries in the word but that all were mysteries what thing soeuer therein contained We shewed that the man of God did not place the word in his vnderstanding onely but also in his heart and affections We must labour to ioyne iudgement and affection for in â—oble if affection bee not ioyned with iudgement iudgement will not helpe because affections rebell and wee shall finde such a conflict that we will say we haue lab 〈…〉 much in iudgement and too little in affections When then in temptation we shall not onely haue iudgement but also affection on ourside we shal be able the better to â—â—â—â— unter with 〈…〉 things commaunded a speciall meane to embrace them is to trauaile as well with affection â—s with iudgement in things forbidden these two ioyned together will make vs the better to auoyde them Wherefore it is good for a man thus to â—rie himselfe Lord giue mee a sight of my former estate why did I not according to knowledge why did I so little profit either in particular duties or in particular troubles surely I euer laboured so after my affections as after iudgements I laid vp thy word more in my minde than in my heart Vers. 131. I opened my mouth and panted because I loued thy commendements SOme would thinke this zeale to be madnesse because they had neuer such feelings nor affections But what saith this man of God more of himselfe hee saith that with his feete he walked in the lawe of God his eyes looke to it his hands were lift vp his spirit panted and as a man being wearie gapeth to take breath and swalloweth vp the ayre so the Prophet in the wearinesse of his troubles swallowed vp the word of God O hungrie soule which the Lord did â—atisfie and with his word alone could comfort The metapher is taken from wearied and panting Hinds which after long pursuing and chasing was very drye through heaâ—e and desire nothing more than the water bâ—ookes So that as he chased Hart longeth after the waters so his thirstie soule desired nothing more than to be satisfied with the word This Psalme is giuen vs by Gods blessing to remoue vs from our dulnesse and to teach vs that we should not labour more after knowledge that after affection why then profit we no more in the word there is little hunger in vs much 〈◊〉 doth 〈…〉 vs we examine not ourselues at midnight we are not humbled we thust not we pant not All Gods promâ—ies are chiefly made to them that hunger after them it is said Pro. 2. 4. It thou seekest knowledge as siluer and searâ—hest for her as for treasure 5 Thâ—â—â— shalt thou vnderstand the feare of the Lord c. Here we see the holy ghost calleth 〈…〉 word a â—reasure that is â—id and sheweth how we must seeke search for it Awakethe your affections awake your affections
direct a man that is blind Now therefore he teacheth vs to pray that though wee haue the word yet the Lord would inlighten our vnderstandding and affections by his Spirit which may guide vs in our iourney And seeing the man of God hath vsed this prayer before vs wee are to learne that in reading hearing meditating and receiuing of the word wee are altogether vnprofitable vntill the Lord shall take the gouernment of our steps into his owne hand and shall direct vs by his Spirit My steps Loe he prayeth here for affection and not for iudgement as he doth in a verse following where he saith Shew the light of thy countenance vpon me and teach me thy statutes Here the Prophet instructeth vs as well to pray for affection to be mooued by the word of God as for iudgement to vnderstand it For if this were not needful then were this prayer but a vaine babling and often repeating of one and the selfe-same thing contrary to that rule of our Sauiour Christ Mat. 6. 7 When ye pray vse no vaine repetitions as the Heathen for they thinke to be heard for their much babling Why doth this man then vse this repetition Surely because it is another matter greater than we think of He saw there was much blindnes in our minds there is much rebellion in our affections and great sluggishnes in our hearts that without light we cannot tread in the right path yea though wee bee deliuered from by-paths if the candle be obscured and our way darkened yet wee returne to them againe For as a man being in the darke may easily goe out of the way and being out cannot easily come in againe but is faine to wander in vnknown and vncertaine places so if God guide vs not by his word and Spirit wee shall hardly finde the right way of knowledge and if we finde it we can hardly continue in it but may easily goe out of it and being out we can hardly recouer it againe Wherefore hitherto appertaineth the saying of our Sauiour Christ Matth. 7 13 Enter in at the streight gate c. because the gate is streight and the way narrow that leadeth vnto life wherein as it is hard to continue so to goe on either side out of it is most easie We see then how he prayeth that his paces might be guided by the word and that the spirit of God might carrie this lanterne of the word before him without whose guiding we cannot goe three steps but we shall misse of our way and leese the path and being once out we may easily erre and once erring we shall not returne aright Many would thinke this ridiculous but Gods children know by experience that there is a necessarie vse of these things by reason of the blindnes of our minde and that it is a speciall grace of God to be guided by his spiritual grace That no iniquitie haue dominion ouer me The simple sense of this verse is this Lord if thou doest not order my goings surely iniquitie will haue dominion ouer me The end of his request as we touched before is that he might not miscaâ—â—â—e in his way Hee acknowledgeth that a man being out of the way may be enforced to wander and after wandâ—ing can hardly recouer himselfe Wherefore he prayeth to this effect Lord so keepe me that though I â—rre yet I may returne so â—uide me that though I goe out a little yeâ— suffer me not to waâ—der altogether least iniquitie ouer runne me Thus we see Godâ— children feare themselues and why because though the raging raigne of sinne be takeâ— fâ—â—m them â—et the massiâ— lumpe of naturall corruption dwelleth in them and the very daungerous of sinne are very daungerous Wherefore our Sauiour Christ â—aught vs â—o pray Lâ—aâ—â— vs not into temptation the meaning whereof is here of the Prophet plainly set downe which is that though we cannot auâ—ide the causes of temptation which is ouâ— corrupt nature yet that euery man must resist and noâ— yeelde in willing coâ—sent vnto sinne that it should get the dominion ouer vs. It euery Saint of God â—ee commaunded to say this in â—â—uâ—h and not in hypocrisie of heart â—â—â— euery Saint hath neede of this prayer for euery man is subiect â—o temptation and iniquitie in him may haue the vpper hand True it is there are many weakenesses and infirmities in Gods â—â—iâ—â—ren asâ—râ—th and anger yet by how much they be the more and the greater the more and the oftner they are to watch ouer themselues Shall they then giue place and 〈…〉 themselues in anger Some man will say wee are full of corruption wee cannot but often fâ—ll Wee answere we must be the more watie of our selues for it is one thing to be tempted and another thing to nourish and foster a temptation for if a man being pâ—oâ—oâ—â—â— to anger and let the Sun goe downe in his wrath can fall asleepe in his anger and can be angrie still when he awaketh againe the spirit of God there hath not the chiefe rule but iniquitie hath dominion ouer him Wherefore when temptation ariseth let vs learne by prayer to preuent the raging of it As thus Lord I will not thus much trust myselfe that I can match with sinne Lord I haue corruption in me but cleanse thou me from my sinne and let it not vtterly preuaile against me The Saints of God dare not tarrie vntill the dead blowe commeth but they suspect the first strokes of sinne they â—arrie not to be stung to death but they feare the least bâ—zzing of sinne because they may easily be carried out of the way through the deceiuablenes of sinne and the deceitfulnesse of sinne may bring hardnes of heart Wherefore the Apostle Hebr 3 exhorteth them to applie one another with exhortations whilest it is called to day least any of them should be hardned through the deceitfulnes of sinne And the holy Ghost saith Psal 95 vers 8. To day if ye will heare his voyce harden not your hearts Wherefore the Saint of God thus prayeth that if hee should giue a little roome and sâ—â—ll libertie to his affections Gods grace could not continue in him Neither can the children of God being out of the way easily recouer themselues as we may see in Dauid who thought himselfe after that he had sinned to be cast from the presence of God to be for sakeÌ„ of his holy Spirit and vnlesse the Lord would cast him into the wombe againe vnles the Lord would cast him into a new mould there was no hope that he should recouer himselfe The violence of sinne is so impetuous that a man may soone slip and easily fall but hardly rise againe Wherefore the Wiseman saith Prou 28. 14. Blessed is the man that â—eâ—â—th alway but he that hardeneth his heart shall fâ—ll into euill that is blessed is he that in euery action examineth his heart that he fall not Not without cause then haue I this iealousie that when men are
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 Nâ—â—â—â—â—r 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 〈…〉 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 â—râ—â—e that we breake not 〈…〉 preâ—◠〈…〉 maruaâ—â—e though the fantaâ—â—â—e â—ll heretikes be blowness high that they 〈…〉 cannot sinne If Adam in his perfection in paradise sinned against the 〈…〉 who an hundred yeares continued a iust man â—ell in the Arke â—f Moses 〈…〉 earth was ouercome by â—â—pâ—â—iencâ—e if Dauid a man after Gods 〈…〉 dayes began to 〈◊〉 his people â—â— Ezechias a good ruler of the 〈…〉 did breake out to vâ—â—â—glorie in shewing of his treasure if 〈…〉 n all things was woâ—â— to aske couâ—sell of the Lord did noâ—â—â—ke 〈…〉 was to fight against the King of Egypt though â—iâ—â—ne â—id nâ—uer 〈…〉 mon ouer any of them and yet after abundance of Gods graces 〈…〉 sinne tooke holde on them then what â—â— hellâ—â—h pride of 〈…〉 of such perfection And againe here wee must beware of the conu 〈…〉 that we gâ—ue not our selues to much libertie For though for Gods children which tâ—rouâ—â— infirmities haue â—lâ—ded this is a â—oâ—oâ—t yet for them that giue the bridle to â—inâ—â—â—â—o lâ—ade â—hem as it listeth it is nothing appâ—â—taining For it is easier to slippe wâ—â—â— Gods â—â—ilâ—ren then when wee haue slipped to recouer our selues with them â—â—ame â—â—â—â— easier to fall â—â—â—â— to rise againe with them and manâ—e haue their sinnes which haue â—eâ—tâ—er their repentance â—or the remâ—ssion of sinnes with them It is saide Ezech. 18 14. â—â— the â—igâ—tâ—â—us turne away from his righteousnes and coâ—â—it iniquitie and doth according to all the abbomiâ—â—tiâ—â—s that the wicked doe shâ—lâ— hee liue all the righteousnes that hee hath done shall not be mentiâ—ned but in his transgressâ—â—ns that â—e â—aâ—â— committed and in his sinne that he hath sinned in them shâ—ll hee diâ— We must not thinke hee speaketh here of â—nie 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 chaâ—ge me so sir we answere is there no difference betweene dimnes of sight blindnes is there no difference between numnes and senslâ—snes betweene slumbring and dead sleeping betweene a little slâ—p 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 â—uâ—â—ing 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 oâ—â—â—â—â— haue no care to bee â—id No difference betweene the frailâ—â—e and infirmitie of Gods children â—â—â— the sinne and iniquitie of the wicked is there no difference betweene iâ—fiâ—â—â—tâ— and presumptuous fraâ—ltie 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 â—â—â— 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 wallâ—w in so many sinnes and by no admonition can be brought either to a goâ—ly 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
more than the glorie of God because he did not more seuerely and more zealously rebuke his sons and in that there wanted in him that feruencie of spirit whreby he should haue cut off his sonnes from their office wherefore the hand of God did cut off his life and depriued all his posteritie of the Priesthood Although this good man was offended and grieued with the euils of his sonnes yet his coldnes in zeale brought â—pon him this plague Elias whose zeale as much pleased the Lord as the coldnes of Elie displeased him was of a feruent spirit for when the Lord asked him where he had been he answered I haue beene zealous for the Lord God of Hosts sake and when he complained that he could finde none which had not bowed vnto Baal the Lord vouchsafeth to comfort him and telleth him there be 7000. which neuer bowed their knees to him Well because he continued zealous in beating downe Idolatrie the Lord came downe visibly with a firie Chariot and fetched Eliah from earth to heauen We need not here speake of the great zeale of Moses Phinees and other of the seruants of God We see and know the cause of this loue in the man of God was the purenesse of the word We heard in the first verse that the iudgements of the Lord were righteous we haue heard in the second verse that the testimonies of the Lord contained a speciall righteousnesse wee shall heare in the sixt verse that the righteousnesse of the Lord is an euerlasting righteousnesse wee may see in the seuenth verse that it made him delight in trouble and in the eight verse that the righteousnesse of the Lord is euerlasting Wherefore doth hee this as we haue alreadie said to strengthen his Faith for after hee had said that the riuers of teares through zeale and griefe burst out of his eyes hee addeth and rehearseth these things What shall we say they are vaine repititions Nay we know the holy Ghost reproueth them Math. 6. We see then that in so oft commending the word of God the Prophet sheweth to vs our vnbeliefe which he felt so much in himselfe When do idle repetitions so much displease the Lord Surely when our tongues walke idlie and in our prayers wee speake we know not what But when a mans heart is full of sorrow and fraught with griefe of his sinnes or earnestly longeth after a thing then let vs crie Lord haue mercie vpon mee then let vs powre out our spirits say Sonne of Dauid haue mercie vpon me Lord I belieue helpe my vnbeliefe Thus when the heart is loth to bee ouercome of vnbeliefe and when it desireth to shewe forth his sorrow or when Gods children would exercise their Faith or feele in themselues any rare ioy which they would gladly expresse then they vse manie repetitions as wee may see both in the booke of Chronicles and the Psalmes Praise yee the Lorde because hee is good for his mercie endureth for euer where wee shall see in 26. verses this still repeated for his mercie endureth for euer What shall wee say now that here is any needlesse repetition No well we see here then that wee must not speake simplie against repetitions but in great wisedome of the Spirit because the heart of the godly cannot satisfie it selfe with Faith and feeling of Gods promises vnlesse it breaketh foorth as a fire into many speeches Hereby we know now that the man of God here expresseth his faith we are to learne that without some liuely feeling of faith of ioy or of griefe we are not to vse oft repetitions vnlesse happily they be vsed to stirre vs vp the more to these or such like So cried the woman of Canaan O Sonne of Dauid haue mercie vpon me and being rebuked she still cried O Sonne of Dauid haue mercie vpon me We would thinke it somewhat strange and as a great matter to see a poore body shoote out so many prayers at once when they speake out of the abundance of their heart which is stuffed with so many griefes and troubles Thy word saith the Prophet is proued true it hath no changeable goodnesse but hath in it an euerlasting righteousnes seruing for all ages for all persons and for all times Mens opinions faile the wisedome strength and authoritie of man in time hath an end but this Word is exceeding large and neuer hath end Thy word is proued pure Many would thinke this to be but a small commendation for the word of God but come to a man when his minde is much troubled and tell him of the word and what purenesse what comfort will he finde in it Surely he will be as one that hath no taste in it and as one that feeleth no more sweetnesse than a sicke man doth taste in a chip And notwithstanding all that the word shall doe to him he will still follow his owne waies and goe on forward in the deuices of his owne head Doe men then feele such infinite comfort in the word so much is their comfort as is their faith and so little is their faith as little is their comfort Looke into Gods children how greatly they lament their vnbeleefe looke into Dauid looke on Iob looke on the late and blessed Martyr of God Bradford who almost in all his bookes and in euery meditation complaineth of his vnbeleefe notwithstanding that he was a man so rich in the graces of God so throughly mortified to the world so stayed in faith and yet the neerer he came daily to Christ the more he stil crieth against vnbeleefe Wherefore Paul seeing this to be a common disease among all men saith This is a faithfull thing and worthie of all men to be remembred That Iesus Christ came into the world to saue sinners this is a faithfull saying with such like speeches which the Apostle vseth as preparatiues to stirre vp our faith The purenesse of the word is mentioned of the Prophet when after he had lamented the miserable ellate of the godly and the great decay of godlinesse he crieth out to the Lord speedily to assist his children saying Helpe Lord Psal. 12. 4 for there is not a godly man leâ—â— c. and by and by he addeth verse 6. The wordes of the Lord are pure words as the siluer tried in a furnace of earth fined seuen fold If we should imagine the purest siluer that is often tried and serueth in the court for Princes euen so pure must we beleeue the word of God to be which not seuen times alone but seuentie times seuen times hath beene tried in the fire of aduersitie and still hath remained most pure and neuer could any corruption bâ— found in it Wee haue seene good men as it were confounded and yet comforted and being tried are found to be pure The meaning of the man of God in that place is trie the word as you doe trie the purest mettals with persecution with torment with contempt or howsoeuer I
whilest they are contented and well pleased and whilest things haue that successe which they looke for who when they suffer discredit are vtterly cast downe We see here the man of God is content to lose his credit so God be not dishonored and is readie to buy glorie to the name of God with the losse of his own name For he resteth in this that though he may be misdeemed of the world ill iudged of yet he hath a warrant in his coÌ„science from the Lord that he wil depose for him and howsoeuer for a time he beareth the reproch as an euill doer yet the Lord will one day drawe out his righteous dealing and make it knowne to all men Wherefore the Prophet saith Psalm 37. Frâ—t not thy selfe because of the wicked men neither bee enuious for the euill doers c. And then hee addeth vers 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe 6. And he shall bring forth thy righteousnes as a light and thy iudgement as the noone daâ— As if he should say waite still on the Lord and possesse thy soule in patience the Lord in time will put away the clowdie mists of ill reports and will cause thy righteousnes one day to shine as brightly as the Sunne in the midday If we should consider the discredit of Noah how he was accounted as a gazing stocke to the old world if wee should thinke how Enoch was despised in his time or how Lot was discredited among the Sodomites or what contempt Eliah suffered among the Idolaters in the age wherein hee liued with many other holy men wee would thinke it wonderfull Nay if wee would but consider but how this man of God Dauid suffered reproach contempt and discredit wee should much marueile First when hee had the rarest gifts of all his brethren and excelled them in the gifts of God he was set to keepe sheepe in the field when the rest were sent to aduance themselues in the warres Then when he had slaine the Beare and was come among his brethren where he saw the vncircumcised Philistin breathing out blasphemie against the Lord and his people and through Faith in Gods promises and zeale of the spirit could not abide him so to blaspheme the liuing God marueiling that his brethren without great indignation should sustaine it hee setteth vpon the great Goliah which when his brethrer saw in contempt they asked what that princocke could doe and tell him that it were more fitte for him to deale with his sheep-hooke then to attempt to fight for so noble a victorie Besides when as afterwards by his singular dexteritie which he had by playing on the Harpe he had appeased Sauls furious spirit they could not cease to despise him and opprobriously sayd of him Is not this the sonne of Ishai Then being offered one of Sauls daughters in mariage they mocked him by disappointing her of her dowrie afterwards when hee should haue had the second daughter who had her dowrie appoynted and allotted euery clawbacke scorned him yea Doeg that was the heardsman was suffered to slay the children of God So Dauid was faine to â—lie for succour to the Heathen kings his owne men contemning and forsaking him And yet stil he saith I am small and despised yet doe I not forget thy word Well let vs see did not the Lord promote him after he had thus continued in patience we know the Lord made his righteousnes glorious and his good name to shine abroad and his innocency to appeare to all men after the death of Saul By faith saith the Apostle Hebr. 11. 2. our Elders were well reported of whereof some are there said to be tried by mockings and scourgings vers 36. We suppose saith Paul we are made a gazing stocke and the off-scouring of the world yet he fainted not because he knew that howsoeuer vile he was in the eyes of the world yet the Lord delighted in him the Angels of God in heaueÌ„ the Church of Gods Saints on earth reioyced in him his owne conscience felt ioy peace through that patience wherein he possessed his soule Wherefore our Sauiour Christ said to his Disciples Matth 5. Blessed are yee when men reuile you persccute you and say all manner of euill against you for my sake falsely c. Wherefore let vs learne that we are to fight daily against selfe-loue and loue of our credit and let vs be as contented to giue our names to the Lord as we are to giue him our goods our liues and our countries Let vs offer all that we haue to the Lord of whom we haue receiued it and of whom in his good time we shall receiue it againe Abraham gaue Isaac his sonne to the Lord in sacrifice and yet he receiued him again So let vs giue our names to the Lord by what meanes soeuer he pleaseth to receiue them For many would be content to do so if they might leese their name because they haue been famous in warre or haue come by it by some noble sufferings but to suffer discredit wrongfully and as traytors or rebels and to haue most false inditements in the face of the world proceed against vs so that people clap their hands at vs as notable malefactors or heretikes is a thing very difficult But if our Sauiour Christ be contemned as a destroyer of the Temple and Sâ—euen bee accused to speake blasphemie against Moses let vs bee content to leese our name as weldoers also knowing that the Lord in time will take away the clowde which Sathan as a vatle doth put before vs who would perswade vs that when our name is gone God seeth not nor regardeth our righteousnes But hee that draweth the light to shine out of darknes he can also in time deliuer our names out of discredit Doe the wicked then thinke to obscure the glorie of Gods Martyrs Noah Lot Eliah and all the Saints and Martyrs of the Lorde are most glorious the Lord hath glorified them wee still praise them and daily they are commended in the Church of God Alexander the great in all his royaltie nor Pompâ—y nor Caesar nor Tullie haue euer receiued such commendarions in their greatest pomps as haue the deare Martyrs of God And although with the Papists we make them not as halfe Gods to pray vnto them or as Angels to praise them yet we praise God for them Let vs learne therefore to giue our names freely to the Lord. Some mens sinnes saith the Apost go before to iudgement some mens follow after Some mens sinnes goe before and the godly Magistrate seeth them and punisheth them Some mens sinnes come after and shall be in time remembred and reuenged if they be not pardoned in the death of Iesus Christ. Trueth is the daughter of time and in time all shall bee reuealed whether it be good or ill and all ill either in this world or in the world to come shall be remembred and
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
by the heresies which doe greatly flourish Also the dulnesse of our wit and weakenesse of memorie and other gifts of the minde which are often greatly weakened and often taken away these ought to moue vs to pray that they may be continued with vs. Also in prosperitie for then the diuell doth moue vs to presume as hee moueth to despayre in aduersitie and hee preuaileth by accusation of sinne in aduersitie against none but those which haue presumed in prosperitie Againe in our goods the danger of fire theeues c that wee are in And if we thinke that wee can by wisedome be warie then wee deceiue our selues for the most waâ—ie haue bene deceiued Also in our iourneyes the danger that we are in likewise in our names wee haue great cause to be carefull for that an ill name commonly followeth the profession of the Gospell and therefore in the Psalmist they often pray against false tongues especially that God may be glorified by their good names Also the want of wiues children seruants and euery man in that calling wherein hee is as the Minister in his calling as Paul who is sorie and I am not sorie and the Magistrates in their circuites when either they are sluggish themselues or for want of lawes cannot doe what they would Also the vntowardnes of our kindred whereby we are often discredited Likewise when we haue enemies wee haue neede to pray that we be not circumuented by them and also we must pray for them Then in the Church we shall see such scarcenes of Preachers such a company of Heretikes and other wants as if the communion of Saints be deare to vs must needes moue vs to pray The Common-wealth also being subiect to priuie conspiracie and for raine war whereby it might be ouerthrowne these if men be louers of their countrie will teach them what neede they haue to pray Then if wee see these wants wee must pray that God will touch vs with the feeling of them and also that he would make vs thankfull for turning so many iudgements from vs and so many mercies to vs. With my whole heart That is without hypocrisie he laid it out before the Lord that he might receiue helpe from him And this the Lord requireth in our prayers For though many doe pray and yell yet because they pray with great corruption and haue not powred out their heart therfore they haue not been heard The heart of man is most vnsearchable and no man can finde it out but the Lord discloseth it And therefore neither we nor others can see it Ierem. â—7 9. This may appeare by those that immediatly vpon the fact or when punishment is vpon them will be sorie but a little after when the shame and punishment is past then are they no more touched with it So when wee are sicke when wee are in danger of any losse wee seeme to pray with our whole hearts yet after wee remember not our vowes which sheweth that we examined not our hearts As the Lord doth search the heart so doth his word for all things are open to it and it reuealeth the secret corners and hypocrisie of our hearts if we will apply it to vs and not thinke that the word is spoken to others As wee cannot see our face but in a glasse so we cannot see our hearts without the word And if in the word wee will see our hearts then must we bring them to the presence of God for he hateth hypocrisie will be worshipped in truth and therefore we must be true Israelites For seeing that we haue to doe with God we must come in feare and truth for the Angels couer their faces Esay 6 and Gods people euen when they had ioyfull messages yet feared and said they should dye because they had seene the Lord as we see in Daniel Zâ—charie Mary c. at the presence of an Angell much more of God A naturall subiect feareth when he seeth his Prince especially when he hath made a fault so we if we bring our selues to Gods presence we shall be greatly humbled as the man of God doth Psalm 139. which is most notable for this purpose And this counsell giueth Dauid to his enemies Psal. 4 Tremble and sinne not And 1. Cor. 5. Paul approoueth himselfe to God in all things because all must appeare before God And Act. 23. he beleeueth that the Lord will come to iudge the quicke and dead and therefore he laboureth to keepe a good conscience And surely if we could doe this to set God before vs in all our thoughts words and deedes with feare as he is a glorious God and with loue as he is our God in Christ wee should flie from sinne because if wee should sinne it would be reuealed vnto vs and we should also be in some measure prepared to performe the good and auoide ill When he prayeth that he may keepe Gods statutes he sheweth that he desireth nothing but that which is agreeable to Gods will So must we in our prayers first desire the things that are for the glory of God and those things that are good for vs according to his good pleasure whether it be to receiue mercy or to haue punishment turned from vs. This is the cause why we obtaine not because we aske amisse Iam. 4. Many aske things not agreeable to Gods will and yet haue them as heretikes idolaters witches theeues c. yet they obtaine not these things in mercy but to their further condemnation which he graunteth to his children for their good Thus he gaue quailes to the Israelites yet he sent leannes to their soules which turned to their destruction And thus haue heretikes c. their euill requests graunted This is the greatest signe of Gods wrath when by these things hee prepareth them to their iust destruction This then is no argument that wee should aske things contrary to his will As their faith is euill so they haue according to their faith Vers. 147 and 148. I preuented the morning Light and cryed c. Mine eyes preuent the night-watches c. WEe may note his great diligence in resorting often to prayer and his sundrie times frequenting of it In which diligence for our instruction let vs obserue three things First often asking Secondly Wisedome in this often asking Thirdly cheerefulnes in asking First wee know they that are diligent in prayer will aske often and can hardly satisfie themselues in their desires as wee may note in the Prophet by these former and such like speeches where we must learne thus much We must not be content to vse one sigh or one grone and away or a fewe words and then thinke wee haue prayed well but we must be importunate with God That this holie importunitie is to be vsed wee may see by our Sauiour Christs words Luk 21. vers 36. Watch pray continually and by the Apostles exhortation 1. Thess. 5 Pray continually in which places the holy Ghost commendeth assiduitie
many will be readie in hearing to snatch at this and that if any thing may make to cloake their licentiousnes who as they haue itching eares and greedie mindes to hunt after euill so by the iust iudgement of God they fall into the misunderstanding of the word And to speake the truth doe we thinke that the diuell like a roring Lion coâ—passeth vs about the flesh daily rebelleth against the spirit the world continuilly sighteth against vs are wee truly conscious of that ignorance which ouerwhelmeth vs and guâ—â—tie of those manifold temptations which daily ouercome vs and shall we not thinke that there is great neede to vse the meanes to withstand these which is the word and prayer Nay Gods children notwithstanding they vse prayer feruently and accustome themselues to the word diligently feele the diuell so strong the flesh so subtile the world so deceiueable that they thinke not the Sabbath sufficient but redeeme all time possible to bestowe in the meanes to withstand their assaults Besides if we must needes eate euery day to preserue natural life needs must we giue our selues to the word and prayer euery day to preserue that life which wee haue in Christ Iesus Two sermons on the Sabbath are not sufficient for a man to feede on all the weeke after if he be well acquainted with his owne wants if hee truely consider of his dangers Our Sauiour Christ willeth vs if we wil obtaine to aske earnestly if we wil find to seeke diligently if we will enter to knocke continually Furthermore this wisedome of the spirit must teach vs to bestowe that time in Gods worship which is most fit in respect of Gods glory and our owne estate wherefore the children of God will not omit the morning as being the fittest time for all good things Humane wisedome teacheth that in all things wherein is any commendation excellencie the morning time especially is to be spent The student for his studie the worldâ—ing for his deuising counteth this time againe Yea the drunkard saith the Prophet riseth early to be filled with wine Wherefore if the word and prayer be our chiefest pleasures â—f the belly and the meate shall perish in time but the word will make our soules coâ—tiâ—â—â—â— for euer seeing without it our soules cannot liue and in respect of it all other things are â—â—â—â—â—ngbyes and accessories then true wisedome to attaine to it will make the best choyse of the morning And if in things which are agreeable to nature wee serue morning as an helpe to bring things to passe in much more had we need to vse such helps in those things which are lesse agreeable to nature aboue nature yea contrarie to nature as is prayer and the spirituall vnderstanding of the word Nature and experieÌ„ce teach vs that our memorie is quickest our senses are readiest our naturall powers ablest in the morning for meditation because our mind is then free from ill vaine and worldly thoughts our memorie is renewed and hath recouered farre greater strength our senses are not inâ—eigled with any outward things our naturall powers being reâ—â—â—ed haue then their greatest libertie Wherfore seeing by nature we are not capable of the â—â—â—â— but it goeth with nature as against the dreame or against the â—aire now necessarie is it in the morning that the first thing to come to our eyes should be the temple of the Lord the first thing to our eares his word and to season our mindes with meditation of the same so that wee may walke with Eliah all the day after in the strength of those things which out of the word of God we haue heard or read And although no time is vnfit for the word and prayer yet now we speake not simply what time is fit but what time rather is most fit herein to be vsed On the contrary when we haue been trauailing in our worldly businesse many things haue occupied our senses and after much trauaile wee prouoke our appetite to receiue â—eâ—â—e and after much lâ—bouring and much eating â—oâ—ned â—â—â—â— eaâ—â—â—es much dulnes â—â—â—â—peth vpon vs which hardly will admit vs with any good profit to heare the word of God For euen Gods children though they â—iâ—iue by all meanes that they become not oppressed with meate and drinke and yet they feele after their â—epaâ—â— a naturall â—eaâ—ines and dulnes which maketh them lesse able and fit to receieue the word with readme and reuerence For to the receiuing of the word and prayer two things especially are necessarie that is a prepared mind before we begin and an examination that meditation with our selues after we haue ended els if we come hand ouer head as good neuer a whit as neuer the better True it is indeede that as a man going continually in the sun shall in time haue a blacke hew so in oft hearing a man may attaine to some knowledge but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer because when we heare the word the Lord commeth downe into the Church as it were among vs and when we pray we mount vp as it were to heauen among the Angels wherefore wâ—â—re not to come to so high a banket with vnwashed â—â—nds not to draw neere to the mariage without our wedding garment but we must take heede with what foote we enter into the house of the Lord â—east happily we offer the sacrifice of foâ—â—es For fooâ—es thinke they haue done well when they haue giuen their bodily presence when they haue heard and prayed as others doe neuer preparing their hearts or examining their owne wants But wee must learne truly to search our selues and according to our necâ—ssities wee must pray that the â—iâ—isâ—ers mouth may be opened who iâ— preaching is the mouth of God speaking to vs and in praying is our mouth speaking to God for vs. And surely as for the hearty desire of the godly euen euill men haue somtimes their mouthes opened to speake some good things Euen so for want of this affection in the hearers the good minister doth not speake so plentifully and fruitfully as were to bee wished Wherefore standest thou in neede to be comforted standest thou in neede to be humbled standest thou in neede to be exhorted pray that thine heart may be prepared to conceiue those things which especially concerne thine estate and that thy pastor may open his mouth to thy profit For for the prayers of the godly the mouth of the vngodly shall vtter profitable things Balaam shall blesse for Israels sake and the Lord will be vnto them as an Vnicornes horne against Balaams cursing and Caiphas shall prophecie good things of Christ. On the contrary because the people are ill Dauid shall number them and the Lord shall make drie barren the graces of God in the minister when the hearts of the
haue our loue and hatred proportionable to the things loued and hated and our affections must be answerable either in liking the things which are commaunded or in misliking the things which are forbidden If our first loue decay it will first come to be cold and then to be none Wherefore the holy Ghost doth exhort men in the booke of the Prouerbs that their loue should be wholy set on their wiues and so they should not couet any other And Isaac who is said to loue his wife Rebecca deerely neuer fell into the sin of Polygamie or concubines So our loue to the word must be so through a loue that it take vp all our affections and so may shut out all that comes in the way which either might empaire part of our loue or spoyle vs of the whole We see in them that are irreconciliable what hatred is in them We may see how many hauing found sometimes terrour of conscience haue fallen from the hatred of sinne to the like of it and so haue made relapse either into old sins from which they were deliuered or else into some new sins where with before they were not acquainted Wherefore we must pray that our loue to good things and hatred to euill may daily be growing For if we stand at a stay we shall come to lesse and lesse yea in the end we shall shake hands with sinne againe For many are so cold in the pursuite of sinne that it is to be feared that the Lord will plague vs either with heresie or with profanenesse For whereof commeth our commending of Papists and heretikes that we can say Surely he is an honest man it is pitie he is a Papist I knew neuer any ill by him it is to be feared we shall come to be such Papists for want of more feruent hatred against them Vers. 164. Seuen times a day doe I praise thee because of thy righteous iudgements AS before the man of God spake of his ioy feare and hatred so now he sheweth his loue which therefore seemeth to be no colde loue because it made him seuen times a day to praise the Lord. As the children of God cannot satisfie themselues in the hatred of sinne no more can they satisfie themselues in the loue of the Lord. And as for their true hatred of sinne they abhor it not onely in themselues but in others so for the true loue of the Lord they loue it not only in themselues but in others wheresoeuer they finde it The meaning of the man of God briefely is thus much because I see O Lord that thou performest thy promise vnto thy children and executest thy threatnings on the wicked I praise thee and when I consider the examples of thy iudgements and see thy truth so iust I delight in praising thee The cause then why we haue no more pleasure in praising God is because we obserue no more diligently Gods mercy and truth fulfilled and executed in our selues or in others Seuen times a day If this be vsed on any day doubtlesse on the Sabbath day because in respect of our callings other dayes are full of distractions neither are the mindes at such libertie as they are at other times The Apostle Ephes. 5. 16. saith Be not drunke with wine wherein is excesse but be ye fulfilled in the spirit 29. speaking vnto your selues in psalmes hymnes and spirituall songs c as if he should say whereas other men cannot be merie vnlesse they be mad and they can finde no solace without their own conceits yet it is good for you in your most mirth to be plentiful in the spirit in good affections The same thing is vrged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in Psalmes c. What shall now become of them who thinke they doe God great good seruice to come twise on the Lord his day to the Church and thinke it a sufficient discharge for them seeing the Prophet protesteth that hee came seuen times a day to praise God that is Often he resorted to this sacrifice for this phrase of speech is vsuall in the word to set down a certaine number to expresse an vncertaine thing These remember not the often frequenting of priuate praier thanksgiuing conference admonitiō preparation visiting of the sicke almes giuing which be duties of loue annexed with the former publike duties of religion and as wel to be vsed in the Lords day as the other If this then be not to be done on the Sabbath day when should we do it True it is that with the good seruants of God Dauid and Daniel wee take vp euery day at morning noonetide and euening to praise the Lord but especially wee must remember to speake of these wonderfull workes of the Lord in the Sabbath as that 92 Psalme which is a Psalme of the Sabbath doth teach vs. Thus see how the Sabbath should wholy from morning to night be spent in these exercises and therefore is it set apart from all other dayes because that worship of God which we doe but in part on other dayes may now wholy be spent on the Lord. We see in time of Poperie how holy men would be at their solemne feasts as at Christ his tide Easter Candlemasse as they call it Holy thursday and Al-saints day Were they so superstitious in ill and shall we be cold in good things were they so feruent in idolatrie and shall we be so zealeles in the Lord his dayes wherein we haue all things doth not this day teach vs the benefits of Christs birth the profit of his Passion the fruite of his Resurrection the glorie of his Ascension the ioy of the comming of the holy Ghost doth it not teach vs how in this world we may praise God with his Angels and how hereafter we shall be occupied in heauen Wherefore let vs pray often in that day let vs examine our hearts what sinnes we haue done what benefits we haue receiued let vs prepare our selues before the congregation is gathered when they are assembled let vs so pray and heare that after the departure we may examine our hearing by meditating applying and conferring the prayers by the effects of them Thus in priuate and publike exercises in matters of religion and practises of loue we are to spend the whole Sabbath Alas how far are they now from praising God now seuen times in the day who passe it ouer in pleasures and so end it in their owne delights who no maruell must needes slip in common life who fall so deepely into God his course Doe I praise thee By naming one part of the exercise of God his worship hee comprehendeth many for it is not like that he contented himselfe with praising of God but that he also prayed heard meditated and conferred of the word and setting downe by name that whereunto we are most vnapt and most hardly drawne he includeth those things which
a double interpretation for either the meaning of them is giue me vnderstanding which is according to the prescript truth of thy holy Word or else according as thou hast promised in the Worde to them that by prayer aske it of thee But because this latter sense comprehendeth the former I more willingly embrace the latter For if God helpe vs according to his promise it is doubtles according to his word for hee promiseth nothing which is not agreeable with his word Besides this may be prâ—ued by that wich is added in the verse following where hee saith according to thy promise Now in that he repeateth the same thing he sheweth that certainly God hath promised to helpe and relieue his necessitie Neither must we thinke that this promise was made to Dauid alone who alone had not such infirmities but hee speaketh as a member of the Church for the promise appertaineth to the Church to all in the Church vniuersally Howbeit looke what the Lord had promised to all generally he applieth to himselfe particularly For we may see both in this Psalme Port 17 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple as also Psal. 19. 7. The testimonie of the Lord is sure and giueth light to the simple that the promise is generall and as well appertaineth to vs as to him So that the meaning of this latter part is nothing else but this as thou hast promised to giue knowledge to them that seeke it so Lord giue it mee for I thus seeke it Thus we see how needfull it is to haue knowledge of God his word seeing none obtaine but they that pray according as God hath promised in his word according to that Ioh. 5. 4 This is the assurance that we haue in him that if we aske any thing according to his will hee heareth vs. Ye aske saith S. Iames cap. 4. 3 and receiue not because ye aske amisse We must not pray then for euery phantasie and for euery grace that commeth into our minds but for those things for which we are taught to pray according to the word But how can we doe this without knowledge how should we pray to him in whom we haue not beleeued or how should we beleeue in him whom we haue not knowne Whosoeuer then will pray aright must pray in faith and he that will pray in faith must also pray in knowledge Againe we are heere to obserue thus much that whosoeuer he be that will be directed in singular actions he must acquaint himselfe with the particular knowledge of the word Wherefore let vs learne to vse often reading hearing and meditating of the word and with often reading hearing and meditating let vs vse often praying applying and examining of our selues that we may both seeke vnderstanding in knowledge and the obedience of it in our affections For often reading hearing and meditating bring ripenes of iudgement often praying applying and examining our selues bring quicknes of our affections We shall see then for often praying the Lord will driue vs to it with often giuing of his graces with the giuing of his graces he will giue necessities with the giuing of necessities he will often giue occasions to set forth his glorie How shall we pray now without iudgement or how shall we meditate without knowledge Wee must often heare for knowledge sake we must often meditate for conscience sake For as we cannot haue profit in the generall knowledge of a thing without particular meditating of it so can wee not meditate without some troubling of our minde vnlesse we doe it of iudgement no more then not hauing knowledge we can pray without great turmoyling and troubling of our minde Thus we must ioyne all meanes together as first by conference wee must labour for knowledge to make our knowledge more effectuall wee must ioyne meditation and that both knowledge and meditation may be sanctified we must vse prayer Let my supplication come before thee and deliuer me according to thy promise Here he prayeth to bee rid from these streights and encombrances which did hinder this vnderstanding of the word which hee desired For whereas some vnderstand it of outward and common troubles I thinke by those things which goe before and comparing it with those things that follow after that he meaneth that deliueraÌ„ct which might rid him from those things which are contrarie and preiudiciall to the things before prayed for that so both being enlightened with true knowledge and deliuered from all blindnes hee might praise God more freely and liberally both for his vnderstanding and for the escapes of those distresses perplexities doubts and ignorances of his mind And thus considering that he prayeth to obtaineÌ„ the good things and to be deliuered from the contrarie euill things let vs consider of that which followeth According to thy promise If wee will obtaine any thing of the Lord wee must first vow thankfulnes and as we be suiters we must be thanksgiuers as we be suppliants wee must be plentifull in prayses to the Lord. For this is the end of our creatioÌ„ this is the end of our redemption this is the end of our sanctification this is the end of all our praying and obtaining euen plentifully to praise the name of our good God Vers. 171. My lips shall speake praise when thou hast taught me thy statutes AS wee learne now that the end of all Gods blessings is thanksgiuing and vnlesse wee purpose and will performe this we must neuer looke to obtaine any thing in fauour so we are also to learne that before God teacheth vs from aboue we are as tonguetide and cannot pray before he by his spirit doth instruct vs we caÌ„not once speake of his word This he sheweth both in the first portion and seuenth verse I will praise thee with an vpright heart when I shall haue learned the iudgements of thy righteousnes and in the second portion where after he hath prayed to be taught in the statutes he promiseth with his lippes to tel the iudgements of the Lord. We cannot then blesse God before he instruct vs. When the Lord rectifieth our knowledge with cleere iudgement and renueth our hearts with holy affections wee are most readie to praise the Lord according to that in the Psalme Lord open thou my lippes and my mouth shall shew thy praise And Rom. 8. 29. The spirit helpeth our infirmities for wee knowe not how to pray as we ought c. Wherefore if wee liue to eate to drinke to sleepe and not to praise God we liue no better than bruit beasts or rather worse for they praise God in their willing seruing of mans necessities and according to their kinde in their waies But man to whom the Lord hath giuen eyes to looke to heauen eares to heare his word speech to sound his praises a mind to conceiue his glorious works and blessed word seeing he hath these gifts aboue beasts it is certaine there must
this true longing be in vs or no we must see whether it be after that saluation which is to be ioyed or whether it vanisheth away and is nothing but a tormeÌ„t of the conscience Besides this is a sure note of it if our desire be sound it is not satisfied vntill the thing longed for be accomplished As wee may see in naturall and humane things is in them that are sicke with loue they are in continual perplexity of mind vntil they haue obtained their loue likewise must we long after the word For loÌ„ging is a feruent desire and not a thing quickly come quickly gone but a thing that hath bin searched by reason and in iudgement hath bin chosen So that as we shewed before there is a great difference betweene a lightning desire a setled iudgement which causeth vs in truth to long In that he now maketh mention of his longing after his election he sheweth that he had cast his accounts set down how he might be able to meet the mighty man indenter battaile with him as it is in the gospell This longing cannot bee in the wicked for when they long it is for heresies or worldly pleasures and right longing commeth from a right sight iudgement and affection which will bring in the carefull vsing of the meanes For as it holdeth in false longing so also in holy longings that after long debaâ—ing and examining of our selues and casting our accounts what will be the fruite of the good and what will be the end of sinne carefully wil vse the meanes For as the desire vseth meanes so longing vseth meanes carefully Let vs now examine our selues where our feruency is for ioy and hope feare sorrow shew a maÌ„s heart as whatsoeuer we ioy in whiles we haue it that we sorrow for when wee haue lost it And let vs examine our longing whether we can vse the word with delight or no whether praier be pleasant whether the sacraments be coÌ„fortable to vs or no and whether the discipline of the Church be reuerend and precious to vs. If our desire be cold our â—sing of the meanes is also cold if we be feruent in desire wee are also feruent in vsing of â—â—e meanes The Apostle speaking to the Romans cap 6. after the manner of men saith he will not extort so much as he might doe but hee will deale with them more easily and whereas he might require greater obedience he saith as ye haue giuen your members seruants vnto vncleannes and iniquitie to commit iniquitie so now giue your members seruants vnto righteousnes in holines This is but an humane thing if we should see how wee haue longed after things naturall and vnnaturall if we should see how wee haue longed inordinately let vs â—ee if our longing be alike after the word and let vs say to our owne soules what was there such a longing in vs after such things whereof wee are now ashamed before God in our prayerâ— and before men when they are but named and haue we such slender longing after our saluation it is to be feared our choise is not yet made for if it were wee should surely long mâ—â—e and longing we should more vse the meanes Vers. 175. Let my soule liue and it shall praise thee and thy iudgements shall helpe mee HEre â—â—â— man of God desireth life to none other end but to praise GOD in keeping of his word as he said before Port. 3. 1. Be beneficiall to thy seruant that I may liue keepe thy Worde In which place hee also desireth none other life but that which is according to the word of God For all other liues haue a vaine title of life but this is true life We see the man of God doth not onely feele with the Apostle that in God wee mooue liue and haue our being but also speaketh of a more excellent thing to wit that in him we liue spiritually Againe he looketh not in himselfe for any naturall life but acknowledgeth that manâ— life is of the word of God Let vs therefore learne with Dauid to commit our liues to the Lord Psalm 31. 15. Into thine hands I commend my spirit c. He speaketh this in his life time and committeth it to the Lord that as he gaue it him so he would vouchsafe to keepe it being giuen Now we shall neuer in truth say the like vntill we perceiue how wee receiued our life of God how he nourisheth it and how to him we must surrender it againe Wherefore we are not to liue as doe the bruite beasts and the heathen but we must liue to enioy our saluation and couet our saluation to praise the Lord because there is no other end of mans life than Gods glorie As for them which liue to any other end Salomon iudgeth no better of the vntimely fruite than of them who enioy many dayes in pleasure and after goe to the darkenes Besides we know how all other inferiour things were created to glorifie God in seruing man and man was made to glorifie God by the true vse of the word Let my soule liue c. This is the vsuall phrase of the Scripture when they vse to set dowâ— a thing more pathetically as Luke 1. My soule doth magnifie the Lord my spirit praiseth Goe my Sauiour And Psalm 103. 1. and 104. 1. My soule praise thou the Lord. Psalm 115. 17. The dead praise not the Lord neither any that goe downe into the place of silence and Psalm 6. 5. In death there is no remembrance of thee in the graue who shall praise thee and Esay 38. 19. The pit cannot praise thee the graue cannot confesse thee death cannot praise thee they that goe downe into the pit cannot praise thee but the liuing the liuing shall confesse thee as I doe this day c. How grieuous a thing it is now euery man may iudge that a man should goe out of this world or euer he knew wherefore he came into the world and this is that which maketh vs so loth to die This was it that made the Saints of God in former times so vnwilling to leaue this life not that they wanted any hope of the life to come or had not the ioy of a blessed resurrection but either they had some speciall sinnes heauily pressed their consciences whereby they had dishonoured God or else they desired to liue in greater measure to glorifie God either in entring into the way of repentance or else growing in the same after they had entred because as yet they could not say in truth I haue fought a good fight I haue runne a good race I haue kept thy faith from henceforth a crowne of glorie is prepared for mee For they knew that whereof we are willingly ignorant that we shall neuer vncessantly praise God in heauen vnlesse wee carefully serue God in earth and we shall neuer praise God in the congregation of Angels which praise not God in the congregation of his saints
Let vs remember then that we liue not to eate as doe bruite beastes we liue not to liue as doe the heathen we liue to liue well as hauing all the creatures to serue to our vse we must liue to Gods glory according to his will It is requisite that Christians in this lie should be prepared to praise God in the life to come with Angels for how shall wee câ—ie holy holy holy with Angels vnlesse we learne to praise God with his Saints in this life Neither is there any thing more effectual to enforce this doctrine thaÌ„ to know how our life is giuen vs of God to his glorie and that it shall returne to him againe And as the children of God vse this world as though they vsed it not but they vse prayer the word and Sacraments most carefully so the vngodly vse prayer the word and sacraments as though they vsed them not but they vse the world most carefully Some can put on a good face and run slily away with sinne but when Gods children see the occasion of weldoing taken from them oh how it woundeth them Oh how it grieueth them that they haue dishonoured God it pincheth theÌ„ so to the heart that â—hey had rather die a thousand deaths than so displease God They then deceiue themselâ—es that thinke they can be saued and vse their pleasures too but God his children darâ— not fully vse their libertie euen in lawfull things least by little and little they should abâ—se it And here is to be noted the vehemencie of his delight that hee contented not himselfe in the verse going before to say thy law is my delight but thy law is my delight and thy iudgements shall helpe me that is and to confirme my selfe herein I will set before me thy iudgements which are the reall records of thy truth for as thy word is my delight so I will marke how thou doest ratifie the same both by accomplishing thy promises and executing thy â—hreatnings And whereas other men make no conscience to obserue thy iudgements yet â— will marke them that I may goe on to the end If we will liue then to the praise of God â—e must see how he doth deale with men considering as he hath a word written so also he â—ath an hand working The word teacheth that God gouerneth the world and the obserâ—ing of this gouernment confirmeth the word indeede heathen men attribute things to â—hance or to fortune for want of knowledge of the word but seeing we haue Gods mysteâ—ies in his word we must obserue them in his workes This obseruation consisteth in things alreadie past and in things hereafter to come in â—hings past as if the Prophet had said Whereas I see that flesh and blood would discouâ—age me because my faith is weake I consider thy workes of old and I finde thy children â—ere neuer finally forsaken and that their enemies in the end were ouerthrowne Let vs earne in this strength first to looke into the word of God and from thence to obserue the workes of God let vs consider how he hath dealt with the â—â—triarches Prophets Euangelists and Apostles and all our forefathers that put their 〈◊〉 in him and we shall see his â—ich mercie to the repentant and his treasures of vengeancâ—â—n the impenitent And as we looke into the iudgements of olde so are we to thinke that 〈◊〉 will deale in time to come for whatsoeuer is written of olde is written for our learning that we might receiue comfort in the accomplishing of the promises and feare by the execution of the threatnings This the Apostle sheweth 1. Cor. 10 who after hee had feared them with the examples of Gods iudgements in the Iewes in the 11. chap. Now all these things came vnto them for â—nsamples and were written to admonish vs vpon whom the ends of the world are come As if hee should say For this cause these things remaine in record to his 〈◊〉 to instruct vs that if we coÌ„mit these or like sinnes we shall haue these or like punishment Thus we haue them not as personall but reall examples The Apostles Peter and Iude gather the examples of Gods wrath on the Angels on Sodome on Gomorrah on the old world and on Iudas to threaten sinners and to enforce their threatnings for as God will neuer leaue his so vpon the heape of sinne he will bring the full heape of destruction vpon the wicked whipping their naked bodies to the graue and scourging their wretâ—câ—â—d soules vnto hell fire Vers. 176. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commaundements HE compareth himselfe to a sheepe which of all other is most simple and standeth in most neede of a guide so that here he confesseth his need of a guider and this appeareth in that there is a coÌ„tinual comparison of a sheepe shepheard in the Scriptures Againe though a sheepe goe astray yet it is soone called backe by the voyce of the shepheard My sheepe heare my voyce Thus Dauid when hee went against Nabal was called backe by the Lords voyce in a woman and when hee had slaine Vriah hee was brought againe by Nathan And therefore if wee will be sheepe then though we sometime me goe astray yet we must be easily reclaimed Seeke c. Before we be come to the Lord we cannot desire to be fought but he of his owne pleasure must looke vpon vs. Thus he prayed then after his calling that he might not erre Forgotten A thing is said to be remembred either which is wholy remembred or else in part so that it may be easily brought to remembrance and after this sort had not he forgotten the word that is not wholy but yet in part he might for wee haue the holy Ghost not only to teach vs new things but also to bring to our remembrance things forgotten FINIS This verse 〈◊〉 should haue come in after the verse 86. in the page 442. Vers. 87. They had almost consumed me vpon earth yet did I not forsake thâ— statutes HEre is another argumet oâ— Dauids faith constâcie nothing could make him forsake Gods word He was like a bladder bottle in the smoake verse 83. Pits were digged for him in which he was neere fallen hee was in a manner consumed vpon and from the earth yet nothing can make him to forgoe his holde abandon his generall runne from his colours and forsake that profession which he had made of Pietie Thus the malice of the wicked will neuer haue an end the state of Gods children is oftentimes desperate and so long as the vngodly remaine vpon earth the godly must thinke by them here to be troubled In the world saith Christ yee should haue trouble but in me peace be of good comfort I haue ouercome the world Iohn 16. There 1. Saul his courtiers his generation and alliance yea and many of Iudah by his meanes they thine enemies the Churches enemies and the enemies to
who so seeth not great corruptions in his heart hee seeth nothing Yet the children of God may say that their hearts are pure by Christ which by Faith purifieth them and hath wrought the death of sinne in them though some corruption remaine in their hearts This doctrine hath two speciall vses First to humble vs secondly to comfort vs. We haue good cause to bee huÌ„bled seeing that it teacheth vs that the very cause of all our sins is in our selues cannot be laide vpon any other It is our owne corruption which causeth vs to sinne whilest it giueth place to the suggestions of Sathan to the policies of peruerse men and to the temptation of our owne flesh If this corruption were not in vs no temptation should preuaile against vs if this corruption were not rooted in our hearts we should ouercome euill through goodnes Christ was free from all sinnes and voide of all corruption therfore sathan by teÌ„ptations could not preuaile against him no sathan could not preuaile against our first father vntil his hart through vnbeliefe was corrupted but we through our corruption doe yeeld vnto our temptations and therefore we are the cause of our owne sinnes That saying therefore is altogether vnsauourie which theeues and others haue often in their mouthes when they say woe be to such a man or to such a woman that euer I knew them for if I had neuer fallen into their companie I had neuer come to this stay and wofull state For albeit euill company might be a great occasion of their fall and though such men and women did sinne greatly in tempting them to sinne yet their owne corruption caused them to be ouercome by euill companie and therfore the cause of their sinne resteth vpon themselues Secondly this doctrine doth greatly comfort vs seeing â—t giueth assurance of victorie against all temptations if wee be renued in our inward man if our hart be purified by Faith and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed if we consider that euery man hath some corruption either more or lesse in his heart according to the measure of his regeneration And againe if wee consider that the diuell as a deadly enemie goeth about to ouerthrowe him and to subuert his Faith by meanes of that corruption These things if we thinke of it wil be very comfortable to know that we shall perseuer and continue not able finally to be ouercome of any temptation it will be very comfortable to know that the diuell for all his furie is like vnto that souldier which launced the impostume of his enemy and preserued his life when hee purposed nothingelse but to haue slaine him Ioseph was regenerate and when the temptations of his Miâ—â—risse came into his eare hee did fight against them fledde vnto Christ and had a good issue of his temptations Dauid contrariwise though in part regenerate and truely renued yet when the like temptation was offered he yeelded and was ouercome because he looked not vnto his heart distrusted not his owne weakenes set not the Lorde for the time before his eyes fled not vnto Christ nor fought not couragiously himselfe against it therefore in what measure we be regenerate in what measure we vnto our regeneration doe adde the feare of God for the purging of our hearts and a distrust of our weakenes to driue vs vnto Christ in that measure shall we withstand all temptations and â—s we faile in all these or in some one of these so doe we yeeld vnto temptations and so are we buffeâ—ed by Sathan If we be pure in heart and stand stedfast the diuel the world wicked men our owne corruptions and all may tempt vs yet they shall not hurt vs. They may let vs see some corruption that is in vs some sinne whereof wee haue not throughly repented of or something that is not right within vs yet if wee yeeld not vnto them they shall doe vs good and not euill they shall driue vs to CHRIST before whom wee must lay open our wounds that hee of his goodnesse may binde them vp This doctrine then as wee see doth teach vs reuerent and Christian humilitie withall it doth â—â—nister most worthie matter of singular comfort Now that wee be not deceiuâ—d herein it is requisite that wee make some triall of our hearts whereby we may be truly humbled if we finde them corrupted or we may be comforted if through the blood of Christ wee doe feele our sinnes washed away Our hearts are tryed two wayes either by afflictions and temptations or else by the motions and affections thereof For if there be any corruption in our hearts it will appeare by one of these Sure it is that as a man doth shew himselfe in troubles and temptations such a one he is indeed if troubles doe not ouerturne him if feare cause him not to fall away if temptations cannot moue him to forsake the truth or to deny his profession then verily he hath a good argument that his heart is vpright he hath great cause of comfort and reioycing But contrariwise if for feare his heart faint if for troubles he turne away if in temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he ought in his heart to be greatly humbled Before this time of triall come hee may thinke well of himselfe he may perswade his heart that there is great godlines in him but if he examine not himselfe if he do not streightly looke vnto his heart his vertue will proue vanitie and such godlinesse will worke his griefe There be many men which now in this time of the Gospell doe account themselues verie religious and they will beare a countenance with the best and will outwardly appeare very forward but because they resting in their profession doe not examine their heart their hope faileth them and they fall away For when the state of the Common-wealth shall be changed when religion shall be altered when the truth shall be persecuted when the Lord shall take from them the light of his word and shall suffer Sathan to tempt them with heresie then their corruption will ouercome them and cause them to beleeue lyes Likewise men that haue beene brought vp by godly parents and men that haue the companie of good men may seeme to be sure setled in sound religion but whilest they rest in these outward meanes and labour not after some inward truth their hearts doe deceiue them and in time they shew themselues to be but hollow hearted hypocrites for when the benefit of good companie is taken from them and when they light vpon wicked companie their former godlinesse is forgotten they will frame themselues vnto that companie Therefore if they be tempted vnto theft they will proue theeues if occasion of filthines or other vices be offered they will take the occasion and stay themselues with many
know a Cains heart from an Abels 5 Consider Gods liking of Timothie Dauid Samuel the Prophet of Prophets who serued God when hee was a childe and so the good King Iosiah These were not trees which blossome when others haue done Let men be neuer so soundly come home it were better they had neuer beene so both for the Churches and themselues for they carrie the smell of the garlike morter still where euer they goe 6 Old men which haue liued loosely in youth haue great diffidence in themselues for they dare not reprehend so sharply as others nor punish so seuerely as they should for that the sinnes of their youth are so in their foreheads and all men see them Many of these are rockes of offence They make Dauid and Salomon proctors of their sinnes which I am perswaded grieueth those soules at this day if there be any sorrow in heauen to heare men alleage them for their sinnes 7 We be taught Esai 9. 17. that when the Lord intendeth to destroy a Common-wealth a speciall note thereof is this He taketh no delight in their youth therefore where young men be dissolute it is a heauie note of Gods wrath to fall vpon his people 8 Such as doe take libertie by Salomons example let them consider it well He was in the prime of his youth well disposed and wise but hauing past to riper yeeres he grew vaine and dissolute Then by Gods free mercie he became a sorrowfull man in his age And he made himselfe a publike penitentarie leauing his Ecclesiastes as a monument of his follie and it may well be called his booke of Retractations This is Salomons experimentall conclusion All is vanitie and vexation of minde This he tried when he had gone through all things he was fame to returne to that wherewith he began His booke confuteth all Pagans best morall wisedome He wanted nothing he had experience of all kinds of blessings that may be found on earth Yet after long experience he found no true ioy in any thing on earth The wise men of this age would say he was too sad or of a melancholike humour and could not vse things well But himselfe answereth the follie of such chap 6 None could haue more ioy nor so much pleasure in them as he had yet he found in conclusion nothing in them but vanitie and vexation of minde 9 Iob was neuer adulterer yet made he a couenant with his eyes because he being cleane in heart would giue no occasion outwardly When Putiphers wife could not preuaile because of Iosephs constancie she was not moued to repentance as she ought considering that her seruant was so faithfull to her husband much more she ought to haue been but contrarily sâ—e vseth a desperate remedie worse than the fault it selfe namely to seeke his life And this is the end of all vnbridled and carnall loue that in the end it turneth to extreame hatred yea and that more bitter than of them who neuer bare them good will as appeared in that incestuous loue of Ammon to his sister Thamar who afterward hated her exceedingly Let vs learne to feare these vnbridled affections and if we will not haue this issue to come of them let vs make our bond in the Lord that one may draw another neerer to him thereby And this is not onely in this lusting loue but in all other familiarities of men whatsoeuer without the Lord whether it be for gaine or fauour c for when they cannot enioy the things they looke for their loue is turned to hatred 10 Ioseph in his prosperitie would not forsake the Lord to cleaue to his Mistris and now in that he seeth present danger yet he standeth fast Thus on euery side the Lord trieth his children and giueth grace withall to perseuere Out of this we may learne that we neuer know whether we loue righteousnesse and holinesse for Gods cause so well as when we endure some trouble for it Ioseph might haue done this secretly that it should not haue bin knowne yet the loue of God constrained him and the feare of the Lord caused him to refraine from euill Albeit he saw present danger of his life and good name yet because he knew that the Lord which seeth secrets he rewardeth openly therefore he committeth himselfe to the Lord and had rather hazard his good name before men than keep an euill conscience before God And he beleeued withall that the Lord at the last would make his righteousnes as cleere as the noone day 11 Many will not fight or murder openly but if their enemies were secretly deliuered into their hands they would be farre from Dauid who would not hurt the Lords annoynted in the meane time they deuise euill amongst themselues and when they come abroad they vtter it Many doe abstaine from fornication for feare of lawes and such like but they consider not that the Lord seeth their vnchaste mindes and will recompence them Many would be religious but yet vnlike to Sidrach Misac and Abednago who would not for feare of the King so much as consult of the worshipping of the Image But they would seeme to bee more than they are as Ananias and Sapâ—ira therefore they shall haue the same reward with them for their tempting of God So long then as our hearts doe deceiue vs and these euill desires ouercome vs and we vse vnâ—odly meanes wee shall neuer stand to suffer any triall We may learne also by Iosephs example euen for the least part of godly life or good religion to suffer persecution and not onely for the chiefe points and parts thereof And as great a signe of a good heart is it for if we should denie the faith or God or Christ all the world would crie out whereas in lesser matters they would hold their peace and therefore so much the greater triall is it if we stand 12 The end of adulterie is beggerie besides that oft such can haue no children by lawfull and chaste wiues Hence it is often that euen great men want children and their houses decay againe the wife requireth it with like whoredome This sinne of all others leaues a brand in mens consciences as theeues at Sizes conuicted of theft and confessing it yet doth it not oft so much trouble them as this of adulterie They crie out of this O adultery brought me to this miserie CHAP. IIII. Of Affection IT is a great mercie of God to haue a large affection of well doing when wee haue good occasion thereof The Lord ceaseth not to offer occasions but wee often cease to haue good affections 2 We must as well see what is against vs as those things that our affections leade vs to therefore must we pray that our hearts may be vpright that wee be not like â—alaam and the Elders that aske counsel of Ieremy So long as we haue to deale with men we set a glosse vpon the matter
yea the Lord holdeth vs without these that wee might esteeme his spirtuall graces the more that so in his good time we may haue both together 4 Wee must vse and not loue that is wee may not set our hearts on the creatures of God 1. Cor. 7. 31. 5 Seeing saluation is our ende all that hinders saluation must bee cast off whether it be marriage farming trying of oxen or any other thing lawfull in it selfe if euer it presse vs downe Heb. 12. 1. 2. The soule is made for God and therefore considering the very nature of the obiect we had need haue a speciall vigilancie of our loue to any other thing It is like a purgation which must be taken in quantitie in a certaine measure that it purge not out as wel good humours as bad and as there was first a couering of gold in the Arke and then of Badgers skins so our more precious loue must be bestowed on God his loue must chiefly possesse our heart It is said in the first Epistle to the Corinths Doth God care for oxen Nay this is written for our instruction and yet it is certaine that God doth care for oxen but in respect of that care which he hath for man it is no care So are wee to take no care of oxen in respect of him CHAP. IX Of our generall and speciall calling CHrist doth passe by vs see vs and call vs when wee little respect him In law cases and pointes of Physicke we goe with our best feete wee will doe all our selues or els sue by some speciall friend to them who can farre lesse profite vs than Christ can but in Christianitie vnlesse Christ himselfe come and ring a loud peale in our eares wee neuer vouchsafe to be Christians It is therefore well with vs that Christ so comes to call sinners to repentance for hee may come from heauen and returne againe ofteÌ„ before we seeke him or cal vpon him It is well therfore that Christ would come to cal sinners to repentance for he may come from heauen and goe to heauen againe ere we will call hâ—â— Indeede we read of certaine poore diseased men in their bodies constrained by outward paine and some hypocrites who rather to boast than beg holines came to Christ But who els would Surely one that said he would follow Christ wheresoeuer hee went but when he said so he had thought he would not haue gone farre he looked for better lodging than Christ was able to afford him And when hee sawe that he could giue him leaue to walke alone and when he saw Christ to haue none of the great buildings in Hierusalem he would goe no further with him than the townes end 2 It is certaine Paradise is our natiue Countrie and wee in this world be as exiles and as strangers wee dwell here as in Meshech and as in the tents of Kedar and therefore wee be glad to be at home The path and high way to our countrie is the path of Gods commaundement We stray when wee bend to superstition or prophanenesse The Lord hath appointed his word our load-star and cloudy pillar to conduct vs to the land of promise and hath instituted faith to attend vpon the word but the diuell hath substituted carnall reason but if wee deliberate long with carnall reason wee shall hardly or neuer come to Paradise 3 If we must haue reason to hearken and to obey the calling of Christ let vs remember and consider Christ hath followed vs and therefore we ought to follow him Christ hath gone far out of the way to make pursuite after vs for what neede had he to stir out of heaven and therefore we must goe after him The Sonne of man came to seeke that which was lost and therefore by good proportion wee that are lost should seeke him The analogie is good for seeking requires seeking Elizabeth said to Mary the mother of Christ comming to â—â—â— eâ—er Whereof commeth it that the mother of my Lord should come to me If Elizabeth esteemed so reuerently the comming of Mary vnto her much more may we say whereof commeth it that my Lord the redeemer of the world should come vnto me 4. The Lord doth often cast out men by decay of gifts as they pray Psal. 137. If I forget thee O Ierusalem then let my right hand forget her cunning Wee see this daily So long as men serue God in their callings and apply their gifts to his glorie so long their gifts are good and receiue an increase but they are soone washt away when wee vse them not or if we vse them not aright 5 When Moses was in his calling the Lord called him againe So Dauid and the shepheards to whom Christs birth was reuealed Our calling makes vs fit for the Lord helps against the Diuell and his temptations and idlenesse yeelds occasion and matter for sinne and Sathan to surprise vs. So long as we walke in our wayes the Angels haue charge ouer vs Psal. 91. but if wee goe astray they forsake vs. 6 Many are hastie to vndertake a matter but afterwards faint in following it Wee may not be rash to enter into any calling if wee will discharge it with conscience Examples for this are Moses Ieremy c. They can teach vs that we take no calling vpoÌ„ vs without commandement that we thinke nor too wel of ourselues that we attend the Lords calling and when he calleth vs and hath giuen vs gifts to testifie his calling let vs trust in his power and feare no danger for he is all in all in vs. 7 Moses had infirmities of speech and yet the Lord vsed his ministery wherefore wee may not for euery infirmitie be drawne from our callings neither if wee minde to take a calling vpon vs must we refuse it though all things do not answere our desires How be it if we want that which is most essentiall and pertinent as in a minister learning and the wisedome of the Spirit we must be wary how we enter in Our infirmities are left in vs for our further humiliation and that Gods holy worke may the better appeare 8 Wee must be well perswaded of the truth of our calling as well to Christianitie as to any other particular calling so troubles shall not moue vs nor feares disquiet vs. If wee doubt we soone faint but then let vs behold him that is inuisible as Moses Heb. 11. 26 and then no sight nor euill shall dismay vs. 9 It were to bee wished that euery man would search his owne heart whereunto in affection and action he is most seruiceable to God and profitable to his brethren and to pursue specially this gift most carefully and continually yet without pride in all humilitie 10 The Lord loueth our obedience but so that it be in our callings 11 When Christ calleth vs to heauen wee must follow him through the wildernesse of this world Hee must be
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
knowe we shall dwell but a while Yet such bare imaginations of Death may build vp in the meane time the kingdome of pride in vs. Wherefore it shall be more auailable if with our meditation of putting off this earthly tabernacle we thinke also of putting on the heauenly Tabernacle and of putting on the royall robe of Christs righteousnes without which we shall neuer stand with comfort before the great Throne of Gods Iudgement 4 The cause why we beso loth to die is because we cannot finde in our conscience that we haue done that good thing for which we came into this life 5 If there be a desire in thee to die in respect of some iniurie shake it off it is better to be a liuing dog than a dead Lion for so long as thou liuest there is time to repent but after death there is none Therefore labour for to feele his fauour in Christ which if thou doe thou shalt neuer faile till thou come to him 6 God dealeth contrary to the course of our common Physitions which first giue one medicine and then if that will not serue a stronger but God giueth the strongest first The argument of iudgement is the last that can moue vs. That argument moueth most in Logicke which hath the best reason and most sense howsoeuer it seemeth to some yet sure I am the argument of iudgement hath the most sense or shall haue and may best serue to moue all sensual men There be three things to moue euen euil disposed men in that great iudgement shame griefe and feare Let it moue vs for shame and if this will not let vs remember the feare which then shall possesse vs if wee want this our state is lamentable for then neither Prophets nor Apostles nor the holy Ghost can tell what to say vnto vs. 7 Many are of opinion that teach without discretion that it is euill to doe any thing for feare of iudgement but all for loue and if we abstaine from any euill for feare that we are in a wrong course I haue been of this error my selfe but the holy Ghost is content to vse this as a good reason and will bee beholding to vs if wee feare to doe euill for iudgements sake Heare what Augustine saith Doe this for feare of punishment if thou caâ—st not as yet obey for the loue of iustice Bernard likens the feare of God to a needle and the loue of God to a threed first the needle entreth and then followeth the threed First feare keepeth vs from doing next loue causeth that we doe not euen then when we can doe This is tâ—â— meanes as Augustine saith A timore bonavita à bona vita bona conscientia inde nullus timor atque ita dulcescit Deus peccanti c. First we are Gods enemies then his seruants if we behaue our selues wel in his seruice we shal be made his adopted children 8 This word iudgement I would no man would let it passe without iudgement and yet there is no word read with lesse iudgement In the law the title de iudicio is best studied and it is a great title Chrysostome saith if we had that care which they haue that be arraigned before an earthly iudge we should doe well Though his iudgements be as the great deepe as the Psalmist saith yet they may be brought to foure heads and first into two the iudgement of man and the iudgement of God the iudgement of man either when another giues iudgement of vs or we giue iudgement of our selues the iudgement of God either in this life or eternall Iob chap. 29 speaketh of some yong men in his daies that feared his iudgement This feare is to be seene in heathen men as in him that ran further into the Tauerne to auoyde the sight of the Philosopher The boyes of Bethel that wanted this feare and reuerenced not Elisha the Prophet were so far gone that it was time to cut them off He cursed them and two she-beares came out of the wood and slew them But as Lucina saith of the consistorie of Christians this is a miserable Consistorie a poore iudgement euery man will pleade with the friar We are exempted Lord yet true it is they that shall iudge the world can best iudge but they shall be iudged also The second is the iudgement seate within vs which God hath made to make vs esteeme his the more It is counted an absurd thing for a man to be his owne iudge This is our owne conscience This is Gods register that registreth all things which we doe or speake and it is also our remembrancer when we are alone Blessed is the man that despiseth not this iudge no man can haue a more seuere iudge than himselfe albeit a man doe acquite himselfe the wicked is sometimes secure but neuer in safetie This is that whereby God would call vs home Euery sinner is his owne tormentor Here be surdo verbera strokes that cannot be heard and yet strokes indeed Then if there be within them such torments why are wicked men so merrie Surely I must answere them thus Peccator est sui carnifex but these are remoued from the way of sinners to the seate of scorners and then all is quiet Euery sinner is condemned in himselfe or by himselfe if he become not brutish his conscience feared and hardened And as for young mens consciences Augustine compareth them to water in a bason the water is stirred and there is no face seene but so soone as maturitie of yeares come then it will stand still and we shall see our faces and crie with Dauid and Iob Lord wipe away the sinnes of my youth The third iudgement may be compared to a quarter sessions that doth consist in depriuing of commodities the mulcte is the losse of Gods grace an vnsensible punishment but so great that if all the creatures should mourne saith Chrysostome it were not sufficient when grace is taken away from one man If we will not be moued with the losse of that which God makes account of hee will take away that which we make account of as by taking away our preferment wit c. for I account that man to haue lost his wit which is turned into a Foxe which hath nothing but craft and subtiltie Then he sendeth sicknes reproches and hearts griefe to humble vs or some singular sharp iudgement on some of very good hope and loue and taketh them out of this life to warne vs that are a great deale worse to the terrour of the wicked and that they might not see the punishments he is to bring vpon the vngodly for sin Now for as much as a man in the first iudgement is coÌ„demned in the second quited in the third repriued Therfore the Lord hath appointed a fourth iudgmeÌ„t which shall pay them home and that may be compared if I
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 dâ—ies 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
shall haue a precept for it There is a fellow a controller of Moses the child of Belial that hath a precept Deny nothing that you may win the multitude But if hee had staied there hee had not bin clean contrary to Moses Exo. 23. 2. but he goeth further saith Though they goe wrong thou must go with them and do as they do Oh that this leade not to perdition We are naturally inclined to this euery man is first euil euery one by nature is a Papist a Machiuelist euery one is giuen to follow a multitude Of this doctrine some may haue vse now some hereafter And seeing as Aeschines saith we must learne that now whilest we be yong which we must practise when we be old I shall think the word of God hath it fruit if any shall beware by it practise it hereafter First I note wher the holy Ghost flatly forbiddeth the following of a multitude that it is a thing that commeth to passe daily we must not think the holy Ghost giueth precepts of those things that come not to vse in 7. yeeres this is one chief point in all offices Plato in his Alcibiades had perswaded Alcibiades to liue iustly al his life time he promiseth that he will do so I pray God saith Socrates you may begin and also continue but I feare least the sway of the multitude carrie you away and to an Elder he writeth though the multitude do not change you yet it may be as rubs in your way I will shew you a reason hereof Rom. 7. Paul saith there be many good things that I would doe and cannot and many euill things which I would not do and yet doe them And why because there is a law in my members rebelling against the law of the Spirit But when there is a law of companie comming to then the case is dangerous and in a double perill 2 There is an vse of following and this word follow is often in the Scriptures We must follow with choise iudgement and limitation The wise man saith it is the propertie of a foole to follow vniuersally that whatsoeuer he seeth others do he must needs do the same That eie is very weake that cannot look on a bleare eie but it must be bleared and Seneca saith in his booke of the blessed life We follow the droue like the beasts of the field when we thinke we goe to the pasture it is very like we should go to the shambles S. Iames vouchsafeth not to compare vs to liuing creatures but to the froth of the sea which is caried vp and downe with the water so we be caried and goe not The reason why we doe thus is because it is an hard matter to iudge but an easie matter to giue credit We beleeue how we should liue we iudge not We may see what their iudgement is by the Logicke which they vse they rest only in examples and similies which how weake argumeÌ„ts they be euery man knoweth no man will admit them in disputation Yet when we come to examples see what iudgement we shew we take them by tale and number them not we neuer waigh them as he said No man would so receiue his groats as we doe examples we ought not therefore to follow without choise We must not pleade simplicitie and say we came but behind for if we coÌ„sent it is enough though we be not the foremen Rom. 1. 31. we must not onely eschew those that do euill but those also that consent to euill and Ephes 5. 7. we are charged not to be companions with them And how is that Dauid telleth you Psal 50. 18. thou seest a theefe and dostrun with him 1. Tim. 5. 2â— Lay hands sodainly oâ—no man neither be partaker of other mens sinnes Act. 7. Saul threw neuer a â—one at Steuen but kept the clothes of them that stoned him and yet the holy Ghost bringeth him within the compasse of murther And so because the Iewes chose not Christ rather than Barrabas the spirit of God saith They killed the Lord of life wherefore with Augustine I say it is euill enough to follow and consent to euill 3 Many and few be respectiue words for so it is said in one place that Dauid had many sonnes How many seuen and in another place Dauid is said to haue a few souldiers How few seuen hundred So in that respect seuen are a great many and seuen hundred a few Againe least we should thinke a multitude to consist onely of rude and vnlearned and poore people we must know that by vulgus is meÌ„t not only those that haue chlâ—mydes but those that haue coronas also not only those that goe in round caps but them that goe in square caps also we may heare as vulgar speeches of the learned as of the vnlearned The 400. Prophets although they were learned yet they were a multitude and had a lying spirit in them And certaine it is they neuer proue truely learned that lacke religion and the true feare of God their wits serue them but to vulgar vses and to discouer themselues 4 The best things haue not commonly most voyces and it is a great presumption that the things are the worse if they haue a common consent This part is great therefore the worse saith Seneca So Aristotle great and good is not all one the first finder out of mans wisedome found out this and alwaies after made it his poesie The most the worse He found it by the earth seeing much pot-earth and little to make golde so there is much pot-reason And Aristotle giuing a reason of the hardest fairest saith first that they be so by nature and secondly because of the multitude of them that resist it This is a common prouerbe with Lawyers such as be ouercome appeale to the people This is espied out of the heathen and yeâ— our Christians cannot see But let vs come to the scripture Gal 1. 10. If I should please men I should not be the seruant of God i. the most men The Angels come by two or three at the most but the diuels are said in the scripture to come by legioÌ„s the scripture willing vs to flie the wicked saith flie the world because they are the most Hoseah compareth the good to gleaning after the haruest then the great haruest is the diuels a smal number the Lords Againe seeing they are so great a number they must haue a broad way but it leadeth to destruction Indeed it must be a great way in the which most must trauell and the godly haue a narrow way and therefore Dauid saith Lord shew me thy pathes and he lookes at the iournies end In heauen there is roome enough but hell as Ezechiel saith must be enlarged so daÌ„gerous it is to follow a multitude which is alwaies like it selfe ye may see how iudgemeÌ„t passeth on their behalfe when it is put
thunderbolts And if we consider it well if one be slauish the multitude is as a waspe the great man like a Lyon with bloodie â—eeth and therefore of greater force If we vrge the multitude a man may caution against them they are but sculles without braines authority is a great scholler if such a Rabbi be of the opinioÌ„ it is not like they should be out of the way Men commonly say that there are but the great matters of the Church and common-wealth to be cared for other matters are but rattels for children to play with But Dauid prayeth as well for the little hils as for the great mountaines and Christ saith we must be faithful in little and if we cannot better one talent the Lord should do iustice if he shuld put no moe into our haÌ„ds Elihu supposeth that in the Rabbins must needs be wisedome yet after he perceiueth that the greatest is not the wisest but the inspiratioÌ„ of the Almighty giueth wisdome Kimkie writeth that in their colledges they suffered the younger schollers to speake first to shew their opinions that they might not be oppressed with the authoritie of the elders and then afterwards the Rabbins and this order is kept in diuers Vniuersities vntill this day Many will say I had rather erre with Plato than speake truth with another a most prophane sentence And marke how these men going thus against the holy Ghost doe euen destroy Logike it selfe For what argument is this such a one saith it therefore I may doe it It is not against reason And to doe that which is nought and then to affirme it by authoritie young schollers haue learned to hisse it out and yet our Rabbins vse it themselues and cannot learne to denie it when it is vsed of others Againe in authoritie we know that it is required both that the author be not deceiued for if he be blind the blind followeth the blind also that we be sure that he will let vs know the truth But the holy Ghost saith all men are lyers therefore they will deceiue and our knowledge is in part euen in that part of our ignorance may the controuersie fall out and all our goodnesse is as a stained cloth and therefore no warrant is for vs in men but in God onely who hath all skill goodnes and therefore him we may follow not men and vnlesse Christ come down and worke among vs we may follow no mans example Cursed is the man saith the Lord Ierm 17. that maketh flesh his arme This Axiome and error was once in diuinitie The Pope cannot erre therfore the curse of God was on it we at this day denie it and say Pope Councels Church may erre This we say and hold in diuinitie but in morall matters wherein are most slippes wee haue let in the former Axiome Here Protestants will set themselues vp a Pope yea many Popes but the curse of God remaineth on it for flesh is their arme With great reason therefore the holy Ghost setteth it downe This were plaine enough if men had not a prodigious spirit of errour in them but for all this this is the fig-tree still and they that haue eaten the forbidden fruit come hither for fig-leaues Rabble such a one Looke through the bookes of the Prophets and you shall heare the people alwaies answere our fathers did it our Princes gaue vs leaue our Prophets defended it Let vs resume the argument of the Eunuch to Micheas he saith behold all speake good to the King for therein lieth the force of his argnment for it is as forcible to a carnall man to say the King would haue it so as all the Prophets to denie it Now I will shew you how a King was moued with this argument that you may see the force of it 1. Sam. 29. Dauid must be gone from Achish to morrow before day saith the King looke you be gone Why saith Dauid what haue I done thou hast done good in my sight saith the King neither haue I found any euill in thee Why then must I goe my Princes fauour thee not saith the King they thinke thou art not good Is that enough Dauid proceedeth and defendeth himselfe The King replieth thou art in my sight as an Angell of heauen but the princes of my people will haue thee gone Here the King is carried away with his Rabbins A strange thing that the King should thrust him out whom his owne heart iustified for two or three sonnes of Beliall Ioh. 7. they send to Christ two or three to entrap him in his speech they returne and say we neuer heard man speake as hee doth this was it onely that caried them Doe any of the Scribes and Pharisies or of the rulers fauour him But Ioh. 19. yee shall see the strangest thing of al they would haue Christ to be put to death wee haue a law say they by which he must dye The maior followeth for he made himselfe the sonne of God the law is Leuit. 24. So that their syllogisme might seeme very good but their minor was naught Well the law would nothing moue Pilate therefore they seeke a new argument for Pilate and that is If you let him goe Pilate you are not Caesars friend Presently against his owne conscience hee condemneth him to death Will you not doe it why Caesar will haue it so yee see then what force is in this Logicke argument and no doubt it will moue vnles wee put off both Pilates and King Achish nature 12 Euery sin hath two reasons for it an open and a secret reason the open is to blind the world withall yee shall see it in Iudas his open reason was the poore better it is the poore should bee prouided for than waste should bee made his secret argument was the bagge hee carried the bagge and paid himselfe for the carrying So that whatsoeuer they pretend the secret reason is the bagge The second argument is made out of the Smiths forge but schollers cannot answere it By Diana wee get our gold saith Demetrius and therefore great is Diana So that Diana shall be great if wee can get by het This is their secret argument profit makes it honest Thirdly we set downe with our selues euen to consume our selues so we may get And for this looke 1. Sam. 23. in Sauls oration Hearken yee sonnes of Iâ—mini can this sonne of Ishai giue you fields and vineyards and make you captaines ouer hundreds and thousands No no it is I that can doe it and will yee then follow him So that he that can preferre you or giue you a field or a vineyard either in Church or Common-wealth him yee follow So Balaac saith to Balaam Why come ye not when I sent for you am not I able to preferre you So that is alwaies their inward argument whatsoeuer is pretended outward Their fourth reason is this It is foolish to stand against him the King
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 remeÌ„ber 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 braÌ„ches must needs be like vnto it My senteÌ„ce 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 kâ—â—dled 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
the maiestie of God shall be ouerwhelmed with glory but he that searcheth out the mercy how much more shall he be ouerwhelmed of â—â— His iudgements be as a great deepe but the deepe of his mercy swallowes vp that deepe Wherefore well said Chrysostome Great is the hell of my sinnes but greater is the deepenesse of thy mercy O God The Scriptures attribute to Gods mercy all dimensions First depth it fetched Dauids soule from the neather most hell ergo it reacheth thither Secondly breadth for that he setteth our sinnes vs farre from as the East is from the West Thirdly length for it extendeth it selfe not to the cloudes only but to the stars which as Iob saith are not cleane in his sight yea euen to the Angels in whom he hath found folly so that but for his mercy they could not abide his triall Nay God is able to forgiue vs more than we are able to sinne And indeed mercy is the gate of the Almightie By no other qualitie of his can we be suffered to haue entrance or to approch vnto him All other things hath the Lord done in measure number and weight sauing his mercy in our redemption wherein without measure beyond all number and weight he was mercifull two drops of bloud had beene sufficient or one cup of his bloud but the whip pierced his skin the thornes his flesh the nayles his bones the speare his heart and his very soule was made a sacrifice for sinne 2 When we loose an outward benefit we must not so thinke of it as of the losse of Gods fauour but what doe blinde people regard Gods grace So they haue plentie of corne and oyle they respect not the losse of their soules whereas if all the creatures of the world should weepe for the losse but of one soule it were too little Yet our people so they may eate of the Lords bread and enioy the fat of the earth care not whether the Lord shew a lightsome or a fearefull countenance vpon them Wherefore because we set so little by that which the Lord sets at so high a price the Lord will take from vs that which we esteeme so highly and bring vpon vs some sodaine desolation 4 We must euer desire the first fruits of the Spirit but hauing attained the first beginnings of Gods grace we must euer waite for the increase of it by degrees 5 When we haue receiued mortification and sanctification as hansels of Gods mercies then may we hope for heauen for they that haue receiued grace shall also receiue glorie 6 The graces of God are not in his children as morning mistes but as well builded towers to continue all assaults 7 Diuersitie of gifts should not make vs disagree or to enuy one another but rather should binde vs in loue to embrace one another that so we might be profitable one to another 8 The Lord hath such respect to his glory that he will giue gifts when he might iustly punish therfore we ought not so much to reioyce in the possessioÌ„ of earthly blessings for the Lord giueth many blessings to stop the mouthes of vnbeleeuers and to call sinners to repentance which if they neglect then assuredly the Lords wrath will be more fierce against them The wicked haue no cause to reioyce that the Lord smites them not for he lets them prosper for a while that their coÌ„demnation may be more iust when it commeth Trie thy selfe thus if thou profitest by Gods correction it is a signe of grace againe if by his patience thou takest as a good sonne occasion to repent and doest studie to come out of thy sinne it is likewise a good argument of Gods fauour 9 God is slow to wrath yet let vs euer remember that albeit he suffered Israel long yet at the last he destroyed them all that none of the vnbeleeuers entred into the promised land Wherefore we may not conclude that because the Lord punisheth not as yet therefore he will not punish at all but confider that all such as respect not his mercies in time shall at the last feele his iustice 10 The thing loued is much desired and sought after whereby we may take a triall of our loue to God or of our loue to the world First looke what we loue indeed we spend much time in it and can be content to affoord houres daies weekes yeares yea and ageâ— too in it And yet with all the contentions we may we get not to the worship of God Dauids seuen times a day nor his morning noonetide and euening exercises hardly we affoord the Lord his Sabbath Secondly we bestow our thoughts and our affections much and liberally on the thing we loue the Apostles were so troubled with bread that they could not vnderstand Christ speaking of the leauen of hypocrisie Thirdly our loue to a thing is shewed when we are skilfull and painfull in commending the thing loued The Spouse in the song of Salomon was very perfect in setting forth the parts of her beloued she knew the time of his going she was acquainted with his attire she was rauished with his beautie she was priuy to his coÌ„ming to her Men shew forth their loue to earthly things in their great skill in buying and selling Amos. 8. in the signes of heauen colours of the skie Matth. 16. in our statutes penall lawes Micah 6. but in the law of God they be scarsly wained Fourthly a man shall see his loue by his great zeale whereby he is caried to bring the thing to that he loueth as Esay 9. 7. when the zeale of the Lord is said to bring our redemption to passe Certainly euery man is eaten vp with one zeale or other The godly seeke gaine by honest meanes if they can but rather than the wicked wil loose their gaine away with honestie away say they with Christ as Iudas Fiftly the great reioycing which we haue bewrayeth our loue as Dauid doth Psal. 4 7. after that he had the thing he desired the countenance of the Lord he saith he had more ioy of heart than they of the world had when their wheat and their wine did abound But immortalitie the blessing of the right hand is lesse esteemed among vs than riches which are the blessings but on the left hand Prouer. 3. Blessed indeed are the people which are in such a case but more blessed are the people which haue the Lord for their God Sixtly what we feare to forgo that we loue to haue Pilat cared not to forgoe Christ but he was afraide to loose Caesars fauour Lastly we loue that well which we are grieued to part with so did the young man in the Gospell shew his loue to riches who hauing a discipleship offered himselfe freely but when he saw he should forgoe all he had he rather forsooke Christ than his riches We must looke where we loue The purest thing
Sermon this fellow will haue our thoughts Faith must lay violence on reason for what is faith but a contrarietie to reason and what is hope but a conararietie to experience But we must haue reason to determine as well as the word Many will not be Christ his Disciples because they must follow Christ they will be maister with him But Dauid saith leade me O Lord. Me thinketh when I reade his speech he standeth as if he were blinde and holdeth out his hand and cryeth leade me Oh Lord. 2 This is the beginning of a conuersion to forsake our selues to follow the Lord. Paul when he was vnhorst said Lord what shall I doe The laylor when he was mooued and sawe the prison dore open said what shall I doe what shall I doe to be saued The Iewes being pricked in heart at the preaching of Peter Act. 2. said Men and brethren what shall we doe At Iohns baptisme euery one came and asked What shall we doe Where we see reason vnder faith and experience vnder hope Many can commend this or that point in a sermon and say it was well handled because it agreeth with their corrupt affection God must commaund what we will and then we will obey him But this is the triall to obey against our owne inclination else God shall obey vs we shall not obey him Some will set downe their coÌ„clusion as Benadab did 2. King 20. 18. Ierem. 42. 6. The vile hypocrites said they would doe whatsoeuer God commaunded them whether it were good or euill but in the next Chapter when he had bid them they say This neuer came from God Others there be which will not take counsell with Micah but with such as please them For there be many Preachers which loose and cast downe as fast as others build Of whom if a man should aske counsell whether he should goe to the diuell or no they would say Goe and prosper But these I dare say are condemned of their owne conscience 3 There are many circumcised to Princes not to the Lord they are the circumcision of the King and of the Queene they leaue many grosse sinnes punishable by imprisonment but for others as great but not penall they passe ouer And there be many who hauing beene sinners can recount and talke of sinne with a delight who shewe that their hearts neuer bled for them and that there is yet a foreskin remaining There be some also which will come to the Church and sit before the Preacher like to the people spoken of in Ezech. who are desirous to know the will of the Lord and yet if they were examined at the years end they haue profited nothing here is a foreskin remaining Last of all when God maketh men profite and they grow into some practise of the meanes and they can talke as godlily as if they were perfect and after all this they become secure their prepuce or foreskin groweth againe and this is most dangerous 4 Moses in Exod. confesseth of himselfe that hee is a man of vncircumcised lips so it seemeth there is an vncircumcision of the foreskinne of the lips And Act. 7. Steuen calleth them men of vncircumcised eares there is then also an vncircumcision of the eares Ierem 4 they are commanded to circumcise the foreskin of their hearts so there is an vncircumcision of the heart By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs which is an impediment to vs in doing good A learned writer saith there is a foreskinne in our eares which the diuell shutteth when wee should heare any good thing and openeth when any euill speech is offered that we may be corrupted thereby so in our lips he draweth together the foreskin when wee should speake any good and openeth it when we speake any euill Such a foreskin is there in our hearts which bee vseth at his owne pleasure In our confession wee say that therefore we doe the things we â—ought not to doe and doe not the things we ought to doe because we follow the deuises and desires of our owne hearts And there is an vniuersall leprosie whioh hath so ouer-growne vs that there is no one sound part in vs. It is a hard matter to a worldly or fleshly minded man to be perswaded of this for euery man thinketh wel of his own waies but the Lord pondeâ—eth the heart Prou. 14. And Esay saith chap. 55. Our wayes are not the Lords wayes and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lords behalfe If anie man will be saued let him leaue his owne wayes c. If we will see this more plainely let vs see Genes 6. how the Lord looked on the hart of man he saw it was set on euill and that euen that thought that was farthest off was set on euill and not onely set on euill but wholy euill and euill all the day long and all the night long too if yee will Micah 2. and Ierem. 17. nothing is so euill as the heart for the heart of man is euill aboue all things Therefore needfull it is that this foreskinne be taken away not the heart itselfe as God created it but the foreskinne of the heart which is a fruite of the first rebellion For surely vnlesse this heart be altered let the word be preached and say the Preachers what they can all is in vaine And assuredly this error is in all heretikes in the world that they are perswaded of some pure naturalities in them still And therefore if men will be fruitfull to heare and receiue Gods word we must labour to circumcise the foreskin of our hearts Now the first way to take away this foreskinne is to restraine our thoughts and not to be deluded with the doting opinion of the world to thinke that thoughts are free 5 If the heart be set on a thing no reason can be made but we haue a fetch beyond it and no perswasion so strong but wee haue crinkes to goe beside them The Lord is well pleased with their intents which prepare their hearts to seeke him 6 When the heart is vpright though there be some fault yet the Lord respecteth more the faith and vprightnes of the heart to crowne it than he doth the fault to curse it as appeareth in Rebecca and Iacob when they stole the blessing c. 7 Paul saith of himselfe that till we knewe the meaning of the last commaundement Thou shalt not lust he thought well of himselfe and surely wee shall neuer know the law of God a right except we know the heart is wholy euill And we must know withall that the tongue is a world of wickednes And if the tongue which is but an instrument of the hart be a world of wickednes what is the hart whereof al proceedeth that the tongue speaketh Albeit there were no diuell in the world
entring his action against vs we had neede now diligently to looke about vs for as Paul saith God will not be mocked we must not dallie with him Now the time when the Lord will doe this is when no man else will plead for him that is partly for the negligence of his aduocates the ministers and partly for the vntowardnes of the people who regard not the writs of his Prophets but the Lord must be faine to come himself Woful experiēce proues now a daies that if the ministers of the Lord rebuke vs or if any man shall take vpon him to admonish vs we are readie to rebuke them againe to set them to schoole too When we see this wilfulnes in the people that speake the Prophets what they wil they can securely shift them off and though writs come neuer so thicke they care not for them they think their feet shall neuer slip and being taught they will teach againe being rebuked they rebuke againe when it commeth to this I say the Lord ceaseth to deale any longer by his atturnies but he will descend and pleade his owne controuersies On the other side because there bee some Prophets who cannot be admitted to plead and others they will not pleade though they be admitted but say with Balaam they will neither blesse nor curse and some if they doe speake they haue Heltes spirit and say nothing but O my brother you doe not well to doe so you must doe otherwise they haue not Hoseahs spirit to tell them of their sinne to their faces I say when it falles thus out that hee that rebukes the world shall bee stung and haue a swarme of Bees or of Waspes about him who will not onely shew the tongues of Shemei but will set the Prophets to schoole or they so deale with the Ministers as they did with the seruants of him that let out his vineyard to husbandmen some they kil some they beate and as they deale with the messengers of Dauid in cutting off their coates and their beards to disgrace them then the Lord himselfe hath a controuersie with the people to pleade against them CHAP. XXXVII Of Humilitie and pride WE cannot obtaine God mercies in speciall measure vnlesse wee vse to humble ourselues in speciall meanes 2 Other mens faults must humble vs and drawe vs to prayer other mens graces must incourage vs and cause vs also both to pray and to be thankfull for them 3 The greater gifts wee haue the flesh is the prouder and Sathan the readier to assault vs were it not that the Lord did humble vs sometime to preuent Sathans worke 4 Aaron was the elder yet he giueth place to Moses the yonger reuerencing Gods graces where he found them and contenting himselfe with that measure of grace which God had giuen him 5 Moses comming out of the Kings court could not haue suffered such tumults and rebellions of the people as happened therefore fortie yeeres was hee humbled and so trained vp that he might haue compassion on Gods people and be more fit for gouernment So Ioseph and Dauid were first humbled then were they made rulers of the people When we be truly humbled God makes vs more fit for some waightie calling for as a greene peece of wood put in a building will shrinke but being well seasoned it holdeth vp the building So it is in man before he be humbled c. 6 Ordinarily when God most comforteth he most humbleth before 7 Pride is in foure things first when we thinke we haue a thing and God wot it is not so This commeth of selfe-loue as when we are delighted with our owne conceits doings and saying as a foolish father thinketh his owne bird to bee fairest Secondly when wee make our accoūt our gifts are more worth than they are looking on them through a false spectacle as when one hauing some little obedience or small grace thinketh himselfe able to resist any thing presuming on the grace bestowed on him Thirdly when we know we haue such a thing but we acknowledge not from whence Yes I wis say such I know that God gaue them me euen the father of lights Oh but the idle spending of them our wresting of them to our pleasure for which if we be rebuked then we say what is it not mine owne may not I doe with it what I will shewe plainely how wee stand herein affected Fourthly when we glorie in the gifte but not in the giuer Luk. 18. The Pharisie thankes God yet Christ cals him proude Nothing more vsuall than in wordes to reioyce in God Wherefore let vs striue to beate downe this pride which so dwelleth in vs O this is the worke of God to humble vs and let vs remember that till we be truly humbled we haue no part in Iesus Christ. 8 The neerer Pharaoh was to destruction the more fiercely he dealt with Gods people where we may learne that when the wickednesse of the wicked is at the ripest and they in their most flourishing estate then is their destruction neerest at hand Examples are Belshashar Herod and others who in their greatest pompe perished Let vs learne then when we waxe proude to feare destruction for the Lord resisteth such And that we may auoide euill let vs prepare our selues in humilitie to serue the Lord for hee giueth grace to the humble and meeke and filleth the hungry with good things whereas he sendeth the swelling proude and rich in their owne blind conceites emptie away 9 When the Lord gaue Manna to his people hee gaue them rules to vse it teaching vs that all the creatures and gifts of God are giuen man with rules to vse them that all may serue to his glorie that gaue them contrarie to those which say it is our owne wee may vse it as wee will One rule was this that all should labour in common that one should helpe another where wee see that all the giftes of God are common as Paul speaketh 2. Corinth 8 what gifts then soeuer wee haue receiued wee may not seeke our owne glorie by them but the profit of our brethren and Gods glorie wee may not bee proude of Gods graces for God is not indebted vnto vs but wee must remember wee haue receiued them for our brethrens sake to whom wee be debters for God hath so prouided that they which haue lesse by them which haue more may not want the things they haue This holdeth in riches in learning in godlinesse and this will pull downe all pride in our selues and contempt of our brethrē for the more a man hath the more he is a debter and therefore if a man learne not to wash his brethrens feete he hath learned nothing Wherefore though all men would haue duties done to them but themselues would doe fewe to others yet let vs consider this and then shall we vse that strength we haue to make our brethren strong with vs not that I
forgaue them and healed them Againe they murmured at the bitter waters yet for his promise sake and the faith of some hee pardoned that sinne also and helped them and brought them to sweete waters and Palme-trees fit to campe vnder Where wee may behold how the Lord tempereth their sorrow with ioy for his children sometimes must feele his fauour and sometimes feele it not Hee letteth them see his goodnesse many wayes and his heauie hand but seldome and therefore we ought to beare it more willingly Againe wee may learne that wee are the fittest to receiue mercie when wee haue felt his iustice and when wee haue found his goodnesse we must take heede of securitie for when we are past one crosse hee can prepare another for vs. 8 By many meanes come we to ioy saith Chrysostome the wise men of Greece wished men to reioyce and the Poet saith Without ioy life is no life So it may seeme ioy is lifes life and therefore men seeke it so much He that auoideth not something that is not euill must needes doe much euill In riding wee will not ride so neere the edge of the ditch as wee can but leaue a good deale betweene least both our horse and wee fall in This is our policie in riding I would it were so in liuing It is not Christian wisedome to goe as neere euill as wee can Well is mirth euill then Too much vse of mirth is naught We must not studie for mirth If it be not a present iest it looseth his grace Deut. 29. If he be thirstie hee will drinke till hee bee drunken Those things wee desire too much wee will keepe too fast we came not faith Tullie into the world to make merrie One saith when yee would bee merrie this you may doe but make no occupation of it It is the worst end of a good wit to inuent mirth and yet wee see daily how many thinke this is their portion in this life Ambrose giueth them a fit name he calleth them superfluous creatures and so they bee for the world if they were gone were well ridde of them And Hierom saith God cast not man out of Paradise that hee might here build him another but that with sweare c. our recreation must not be thus to make it our profession to moue mirth and laughter a very Idolarie if one may call it so This ioy is but a bastard kind of ioy Hilarie saith it one laugh when he is going to prison euery man will count him a foole So if we will reioyce let vs reioyce in that that cannot be taken from vs for when those things perish we must perish also 9 I finde mention in diuinitie of two kinds of ioy the one lawfull the other qualified with circumstances The first Chrysostome calleth angelicall ioyes and Hilâ—ry calleth them ioyes of the Palace or such ioyes as are in the court These are the best in these we may be secure if ye seperate not ioy from the glory of God There be foure angelical ioyes The first is the touchstone whether we reioyce truely or no Psal 1 7. Let me tongue cleane to the roofe of my mouth if I forget nay if I perferre not Ierusalem in my murth Gods glory flourisheth most when the Church flourisheth therfore that is the true ioy but there are some that can fatteÌ„ their hearts when Ierusalem lyeth in the dust The second ioy is angelical indeed so our Sauiour Christ calleth it when a sinner returneth to the Lord then the Angels reioyce and this also is a safe ioy When the prodigall Sonne returned his Father did well to receiue him with such ioy though his brother did hang the groine at it one of the Fathers saith though it were but a homly speech that it was the best calfe that euer he killed the best peece of vealâ— that euer he bestowed At this day there is but small turning of â—inners smal reioycing for it and I thinke this to be the cause of that pouertie for that they being come home none will giue them a ring a gowne c. Luke 15. The thrid ioy is Psal. 122. I reioyceâ— when they said come let vs goe to the house of the Lord First to reioyce in the meanes of saluation as in Sermons in Preachers and such like this is angelicall Dauids ioy I reioyced when one told me there was a Sermon in the Lords house and saide come let vs goe A Father saith thou makest hast to a banquet but not to the Temple thy mirth is not good thy life is not good Thou canst watch al night in dicing but not in meditation The fourth kinde of ioy is Prouerbs 22. 25. In the rest a man may counterfeite a reioycing but this passeth all hypocrisie which is the ioy of the iust to doe righteousnes iudgement and equitie Shew thy conscience all the goodly things in the world it shall not reioyce at them so much as at one good worke This ioy will neuer depart their works follow them and so shall the ioy of them The Apostles went away after their whipping and reioyced not onely that they could suffer scourges but that they triumphed What ioy soeuÌ„er we haue else if we thinke vpon iudgement then wee say vnto our mirth thou art madnes Ecclesiast chap. 2. The second kinde of ioyes Chrysostome calleth pettie ioyes Hilarie termeth them the solace of prisoners who eate and drinke for a while but shortely the iudge commeth and condemneth them and they are executed This Salomon called bitter sweete ioyes Prouerbes 14. 13. This is certaine euery one will haue the one or the other if they cannot get Peneloâ—e they will be suiters to her maidens these bee seeming ioyes and wee thinke them to be great because we know no better For if wee knewe the ioyes of the righteous we would laugh at these vaine ioyes It is noted in Cain after hee had lost his place in Heauen he got him as good a place in earth as he could Iubal hee found out organs to make his Grandfather merrie What is it then vnlawfull I will tell you what the Fathers saide concerning it The beleeuer can neuer finde time for laughter Hilary saith that whatsoeuer we loue in the world we take thereby occasion of laughter in prison and this is phrensie If these men liued now they would be accounted precise fooles Storkes blockes without affections for these be the opprobrious speeches which the wicked vse against good men but if any man can reioyce in Psalmes and spiritual songs if he can find an hony-combe in the word and with Dauid can daÌ„ce before the Lord God forbid that I or anie should play Michol to mocke him Nay I will say with Moses I would all the Lords people were as these bee and tooke pleasure in these things for thus wee ought to be and I will say with Paul would to God you would practise these things which
shall pronounce the truth of vs. Christ saith Reioyce when men speake euill of you for so did your fathers of the Prophets 13 Gutturall praises must not bee giuen to God It is an easie thing to affoord a good thing a good word to crie Euge macte virtute The Prophet saith the wicked are onely mouthed men they sprinkle it with a little court-holy-water it is pretie shippe but they will not goe in it they crie Lord Lord but yet they doe nothing When the women cried out to Christ Blessed are the pappes that gaue thee sucke No no saith he Blessed are they that heare these words and do them Let the worke speake and commend it selfe not he that when he heareth a good thing straight breaketh out into glorious praises his affection is so hot but hee that is so stricken with it that he is past praysing so musing of it that the sent of it appeareth in his life long after They count Paul a wise man but behinde the doore they laugh as Sarai did Socrates Praise me that I may see it for our praise is to giue a testimony that we like it but this is the best testimonie if we follow it for if thou didst thinke it to be true wisedome thou wouldest follow it 14 Vniuersities are the Lords Lebanon froÌ„ whence timber is to be felled for the building of his Church his quiuers as Esay saith wherein are hidden all his chosen shafts the sonnes of the Prophets and as I may say the bayes or workes from whence salt is to bee digged with whose verdure the sacrifice is to be seasoned 15 Schollers must make a good bending of their studies and bee vertuously brought vp first that they may profit the Church and attaine more easily to the knowledge of the Scriptures they may not want humane arts Secondly if they be vertuous and godly they shall haue more authoritie to preach when men haue nothing to lay against them sinfull men blush and get not nor haue not that authoritie that others haue CHAP. XLIIII Of knowledge and ignorance and how to seeke God and of Sathans sophistrie c. KNowledge and other giftes of God not sanctified keep vs from the sight of sinne and perswade vs that they will excuse vs from wrath to come vntill our sinnes be pulled out by the eares 2 Knowledge must goe before obedience obedience must followe after knowledge with all chreerefulnes 3 The Egyptians by all Gods wonders might haue knowne him but they considered not his works so they refused knowledge therefore the Lord by a great destruction would make them feele that he was God indeede which may teach vs to get knowledge while the meanes are offered for if we will not know him while he sheweth himselfe fauourable we shall certainly know him to our owne fearefull condemnation 4 All our disobedience commeth of this that we knowe not the Lord. And wheresoeuer the word of the Lord is hee will moue those that be his to beleeue though he did the same things from the wise of the world 5 There is none almost but at one time or other do seeke God though the common sort at the last cast in extreame danger when health and friendes faile them goe to him But Malachie saith GOD is a King and will haue his Senioritie in this order of seeking manie good men are deceiued for so they deale not falsly they thinke they may scratch woridly riches but the Lord will not haue vs take the siluer of worldly things before gold of godlines Neither must the seruant first waite some houres on himselfe and then on his master but contrarilie because as there is a seeking so in seeking there is an order And this is Gods prerogatiue to be sought first Matth. 23. he is a foole which thinkes the gold of the temple that is riches better then the Pietie of the temple which sanctifiethriches Salomons chaire must be our direction Abraham sought obedieÌ„ce before his own countrie Ioseph and Moses sought GOD rather then Pharaoh but wee seeke preposterously giuing youth to pleasure old age to God we make our eldest childreÌ„ Lawyers the second or yongest diuines whereas our fathers made the first-borne to seruein the Priesthood In our contracts wee first seeke wealth and then religion a cursed match well while wee thus seeke God we shall neuer finde him Wherefore let vs seeke God in his word and that not in a peece of the word but in all the word not making conscience of some sinne and yet â—etaining other sinne God will not be diuided nor quartered in qualities because hee is indiuisible in substance Manie vse a restrained obedience and the world hath euer a placard for some sinne Such a one was he that would haue a dispeÌ„sation for kneeling in the house of Râ—mmon with his maister Ananias would keepe some part to himselfe GOD will bee sought totally in respect of his Worde as also hee requireth an vniuersalitie in seeking of himselfe We must not seeke God and the world together wee must not haue two strings to our bowe hauing one eye on the word and another on the world We must not thinke if we haue God it is well if we haue him not it is no great harme purposing a pietie to out felues so long as wee be in the Church and promising to our selues immunitie being out of the Church 6 Samuel the first builder we reade of Colledges calleth his Colledge Naioth that is euen beautie it selfe where must be no deformitie for a small spot in beautie is a great blemish Againe Colledges are as Epitomes of the Common-wealth as Athens was of Greece and what a thing were it in an Epitome to finde superflâ—â—tie Vniuersities are the eyes of the Common-wealth and a mote in the eye is a great trouble Briefly Vniuersities be the Lebanon of the Lorde from whence timber must be fetched to build the Temple They be the Conduits to deriue water into the whole land They be the Rocks or Bayes where Salt is prepared to season They be the polished Saphires to garnish the house of the Lord. 7 It is a parte of the Diuels Sophistrie as in good things to seuer the meanes from the ende so in euill things to separate the ende from the meanes Dauid ioyneth both together Psalm 119. I am thine O Lord saue mee The Diuell perswadeth vs God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand we may vse the meanes and neuer come to the ende and so clip off halfe as when hee can suffer this Eccles. â—1 9 Reioyce O young man he would leaue out this But thou shalt come to iudgement But these hath God ioyned together and neither the subtilty of youth nor any wit of man nor all the Diuels in hell can separate them the pleasures of the flesh and the iudgements of God as to our first parents Eate yee shall not die
his people and to furnish them plenteously therewith 9 When the Lord gaue the Israelites water in Rephidim he named the place after their sinne Mossa and not after the miracle that he wrought that they might both see his mercy and be also put in minde of their sinne And this ought Magistrates to doe in punishing sinne The Lord had often before forgiuen them and now when they had sinned most grieuously he punished them so as they might still perceiue his mercie So ought the Magistrate to rebuke the people for their sinne and let them know it yet so as they mingle mercy and loue with iustice And this ought to be also in the discipline of the Church all meanes must be vsed and al kindnesse shewed so that the fault be reproued before we come to the last meanes of excommunication 10 As euerie one is higher in degree so ought hee to shewe a greater measure of faith 11 Ioseph saith God made him a father vnto Pharaoh that is a Ruler for so it is after expounded and ruler of all his land So Eliakim the Ruler of the people is called a Father because he should not haue such a care for himself as Shobna had who neglected the people and hewed out sepulchers for himselfe but should specially seeke for the glorie of God and the safetie of the people and so did Ioseph winne the hearts of the Aegyptians by his curteous dealing hee went not about to prouide any thing for his children after him By this wee are taught what manner of men our Magistrates should bee for if they haue a speciall loue to their countrey selfe-loue will bee decreased but if they bee giuen to heape vp for themselues and their posteritie the loue of their countrey will be quickly shaken off And this is to moue vs to pray for our Magistrates and also in our selues to bee profitable to others so much as in vs lieth for we are not borne as the very Heathen confesse to our selues but for the benefit of others also The want therefore of the feeling of this may serue vs for a triall of our religion and godlinesse 12 The Lord often doth vs much good when wee see it not hee giueth vs many benefites and blessings by his Ministers and Magistrates which wee perceiue not yet this is a punishment when wee cannot see the meanes whereby the Lord doth vs good and therefore wee must take heede to this for when the case is thus it is dangerous 13 This is to bee noted generally in Christianitie it is a small matter to receiue religion when plentie of all things doe come with it And so in particular callings wee see who would not be a Magistrate or Minister so long as he may be in credit and haue all obedience yeelded to him without trouble But if contempt come with affliction how fewe be there that will stand and abide in their callings to giue God the glorie in looking for that issue which he thinketh good Who would not be a married man if all his life might be as the mariage day but when a man is married hee must prouide for his wife and children yet with heede that hee doe nothing with an euill conscience for them Againe for that a man must forbeare the manifold infirmities of his wife and ouercome them with wisedome how few are there that will continue in mariage giuing God the glorie So is it in the Magistracie and Ministerie 14 Exod. chap. 16. 27. 28. it is written that there went out some of the people to gather Manna but found none whereupon it is said that the Lord reprooued Moses in these words The Lord saide to Moses How long refuse ye to keepe my commandements Moses had not prophaned this Sabbath but the people and not all but some yet the Lord rebuketh Moses because this people were committed to his charge Thus wee see what waightie accounts the Lord will require at their hands who haue the ouersight of others they must giue an account for them Againe inferiours must be often admonished not to despise the gouernement and instructions of such as the Lord hath set oner them but willingly receiue them and carefully follow them If any be so carelesse that he respecteth not his owne health and welfare yet let this moue him to some further consideration of his doings that by his negligence hee puts other in danger and is hurtfull to those that are set ouer him This the Apostle Paul also willeth the Corinthians wisely to consider 2. Cor. chap. 12. verse 21. CHAP. XLVII Of Matrimonie and of the duties which belong to that state GReat dangers follow them which ioyne in affinitie with sinners as wee see in Ieboshaphat for ioyning himselfe with Achabs house 2. Chron. chap. 17. 2 It is an holy token of an holy vnitie betweene man and wife and that they be married in the Spirit and not in the flesh when their affections agree in good things 3 Iethro in marrying his daughter to Moses had no respect to worldly preferments which he saw Moses wanted but onely to the rare vertues which hee saw in him This ought wee to obserue in these times first to make such a choise for our daughter of such a one as may bee a speciall guide and helper for her to the kingdome of heauen and then to take other things if they come but not to seeke them God blessed this act of Iethro for he had the worthiest man then liuing And Moses had a great blessing to haue such a wife as was brought vp in labour that so shee might the better suffer with him in aduersitie and prouide for her selfe in state of necessitie This respect men ought to haue in marriage least taking such as haue been brought vp delicately they shall not be able to beare the crosse when it commeth 4 It is most like by the words of Zipporah Exodus 4. 26. Thou art indeede a bloody husband vnto mee that Moses to please his wife did omit the Sacrament of Circumcision This may teach vs that wee are to honour our wiues albeit the weaker vessels because they be heires of the same grace with vs and must keepe loue peace in outward things so we at no hand in matters of religion must yeeld vnto them least we honour them more than God and so wee shall cause a punishment to fall vpon them and our selues It was the cause of many troubles in Iacobs familie to loue Rachel more than Lea. But Dauid and Iob did wisely in withstanding their wiues when they sought to withdrawe their mindes from performing dutie vnto God 5 When the Lord makes any one man more excellent than another for gifts outward or inward he trieth him whether he wil seeke Gods glorie and the profit of his brethren which fruites if they insue not then thus doth the Lord let him see that this is his corruption which he must labour
wisedome personage or blood that he shall think it a disgrace to consecrate all his life to the ministery of the Gospell Can flesh puffe vp it selfe so farre aboue the Saints aboue the Angels aboue the Lord himselfe or if he doe shall he not be rewarded Yes surely for if the Lord would keepe silence the very creatures themselues would be reuenged of him 7 We must desire that which is truely good for there are many kindes of good There is Isachars good Genes chap. 49. Isachar an Asse of great bones couching downe betweene two burthens saâ—e that which was good and was content to beare Howsoeuer many big-boned Asses lay them downe betweene a paire of burthens for ease hastning onely to auoy de the burthen and the heate of the day There is Demetrius his good the siluer-smith Sirs yee know that by this craft we haue our goods For we know that the labour is nothing so great now as it hath beene and that in these daies a clusâ—er of the common or ciuill lawe is worth an whole vintage of diuinitie There is Balaacks good Numb chap. 22. I purpose to doe thee good to promote thee There is Peters good Be good to your selfe â—or we knowe if he dare say to the King thou art impious he may carrie Iohn Baptists reward for his labour and send his head for a second course And yet there is a better good For we must not saith Syracid Aske of a woman touching whom she is â—ealous nor of an ambitious man touching thankefulnesse nor of anâ—ireling for the finishing of â— worke nor of the men of the world touching the things pertaining to God for the world is a great fauourer of the heresie of the Libertines and if we fall to counsell with flesh and blood we may doe to the booke of God as Ieconiah did to the Prophecie of Ieremiah cutte it in peeces with a pen-knife and cast it into the fire for the wisedome of this world is foolishnesse with God 1 Cor. 1. 8 Whatsoeuer is written for vs it is written and if it be written for vs and for our sakes Let me heare saith Dauid what the Lord will say concerning me and so we must attend to heare the Lord what he will say concerning vs. As for me although I doe but sitte and mend my nettes and haue no part nor fellowship in this businesse being vnworthie to be matriculated into the high calling of the Ministerie yet feeling my soule hath chosen the tabernacle of the Lord for his portion and seeing the day may come that I may keepe a doore in the same as the Lord liueth before whom I speake he knoweth that in his feare I speake to this end that by mine owne mouth I may be stirred vp to prepare my selfe to this calling and that all you as Augustine said in his case when it was as mine is now hearing what my desire and purpose is may pray to God for me that I may haue power and strength giuen me to performe it 9 In prouiding for the Ministerie good men would be preferred God can doe much they say he may make them able It is like Saunders argument God is omnipotent Ergo there is transubstantiation Nay he hath enabled diuers well In the wildernesse when meate could not be gotten he rained quailes but in Canaan when they were in case to prouide for themselues that prouision ceased Many simple men at the first comming of the Gospell were stirred vp when the Vniuersities were the greatest enemies of his truth but now when he hath restored to vs the plentie of Canaan we must know that the date of that extraordinarie calling in our daies is expired Yet he may doe well True he that casteth blindfold may hit the marke but yet no wise man will lay any wager on his head If I might see a fierie tongue sit on his head I would say somewhat After his receiuing vp into glorie wheÌ„ he ascended vp on high then he gaue gifts vnto men such gifts as on their Coronation daies Kings are wont in great abundance to scatter among the people The Conduits ranne with wine and all the cocks with rose water and his Missilia new coyne of gold siluer by handfuls were throwne amongst them Such were the gifts of tongues prophecying healing all knowledge and other graces Now although he giue vs all things liberally yet he coÌ„tinued not his largesse daily as at his inauguration We must not looke alwaies to haue the like MAN for gathering it vp but returne to our occupations and let vs remember the Lords steward must be fraught with all store new and olde fitte to entertaine the sonne and daughter of the great King of heauen Prophecying the signe of learned men Numb 11. 25. Euen poore Bezâ—â—â—l and Aâ—oliab before they could make curtaines and worke in blew silke yet for so much as it belonged to the Lords tabernacle they were filled with the Spirit of God in these mechanicall handâ—-workes Esay 6. 7. his mouth was touched with the hotte cole then sent verse 8. â—erem 1. 9 his mouth is tou ched with the Lords hand and he was bidden goe and crie chap 2. 1. of Christ this question was asked Iohn 7. 15. How knoweth this man the Scripture their testimonie is of him Ioh. 7. 46. Matth. 7. 28. he speakes with power and what this exceliencie is may appeare by his disputation with good schollers as it was likely Luke chap. 2. verse 46. by his Hebrew Ephathah whereas their vulgar speech was Syrian by his perfect and often quoting of the Scriptures and the Thalmud in discourse of the traditions of Corban and the other of the gold of the temple c. by Herods great expectation and questioning with him of many things Luke chap. 23. verse 9. by Sadduces and Scribes putting â—â—â—th hard questions as of the woman hauing seuen husbands of paying tribute and his stopping their mouthes and by teaching by Parables which was the learning most accounted of in these times and as yet amongst the Iewes best thought of by the desire that the Greekes had to see him which came vp to the seast Iohn chap. 12. verse 21. by the counsell of his brethren that he should get him abroad and shew himselfe to the world thought to be famous By his owne testimonie Behold a wiser than Salomon is here by Nicodemus Iohn chap. 3. verse 2. which confesseth him to be a Teacher sent from God Mâ—tth chap. 13. verse 51. The Apostles daily taught by Christ the best Schoolemaster for three who eyeere together and yet more were commaunded to tarrie and waite for the promise of the â—ather the Comforter to be sent Apollos through his learning a great helpe to the Apostles Act. chap. 18. verse 24. and 28. Paul was brought vp at the feete of Gamâ—lâ—â—l a perâ—â—ct Pharisie Act. chap. 21. vers 3. an expouÌ„der of the law though
rude in speech yet not in knowledge 2. Corinth chap. 11 vers 6. in conuerting Paulus Sergius a learned man Dioâ—â—siâ—s Aâ—â—opagita a great Philosopher disputing with the whole troupe of the Stoicks and Epicures at Athens read in Aâ—â—atus Epimenides Menander made Foelix to tremble with the force of his eloquence was thought Mercurie for his eloqueÌ„ce at Lâ—â—aonia by the notable course and vaine of all his epistles not inferiour to the writings of any of the â—eaâ—hen Festus thought him to be madde with much learning Act. chap. â—6 verse 24 he wâ—lled Timothie to bring his bookes and parchments from Troas 2. Timoth. chap. 4. verse 13. by Peters testimonie 2. Pet. chap. 3. verse 16 according to the wisedome giuen vnto him Timothie was perfectly taught in the Scriptures froÌ„ a child 2. Timoth. chap. 3. verse 13. in so much as he had prophecyings going before of him 1. Timoth. chap. 1. verse 1â— nourished vp in the word of faith and good doctrine 1. Timoth. chap 4. verse 6. charged to giue attendance to reading and learning and to continue therein 1. Timoth. chap. 4. verse 16. 10 Euerie thing in the Sanctuarie was double to that which was common as the Shekle the Cubit so ought it to be with the Minister Triâ—les in the Ministers mouth are blasphemies laughter in him is vnseemely and to moue laughter is more vnseemely Alâ— will crie and say to them in their infirmities Art thou become weake also as we Aâ—t thou become weake like to vs Esa. chap 14 verse 16. Thy voycetruely is Iaâ—obs sweete and soft but thy hand is the paw of â—saâ— rough and hairie Let such a one be called Pastor of the Church as in comparison of him the rest may be called a flocke Hâ—â—râ—â— ad Ocean And it is the Canon which the very Papists vse in electing of Ministers Distinct. 25 Whosoeuer of Aarons seed had any bâ—emish in him should not prease to offer before God neither to come neere the vayle neither to stand by the Altar Leuit. 21 17 Vnlesse he will depart from iniquitie let him not once name Christ his name his mores will be beames Iohn Baptist is too streight Christ is too loose and his disciples wash not their hands before meate Elisha hath a bald paâ—â— and one thing or other stands yet in the way â—e delights not or he â—â—ifies not Doth Gods Minister rebuke sharpely then is he too sowre if he admonish mildely then is he too colde A Bishop saith Hierome must be of such knowledge and holmesse that both his gesture and motion habite and attiâ—e must as it were speake of his grauitie his words and actions must be instructions to his people And Hâ—â—rome saith what shall the multitude commend in thee if they finde their owne dâ—forâ—i ties in thee If they finde nothing which is not in themselues If they finde that in thee whom they thinke to reuerence which being found in themselues would make them blush Ministers are the Lords messengers and they must not carrie with them as did Vvias a letter for the knowledge of such things as serue and tend to their destruction Damnant se ipsos sua voâ—e qui sui similes â—â—ferno dâ—mnant with their owne words doe they condemne themselues which doe condemne such as be like themselues in the hels If I aske a man of the right way he shall point at one way and himselfe will goe another way I will not regard his words but follow his steps Wel as he is an adulterer that with a desiring eie looketh on the beautie of his neighbours wife albeit that woman shl remaine chast so are they murtherers in doing as much as in theÌ„ lieth to kill by their Iewd example the soules of their brethren although the Lord by his mercy preserue them from contagion An euil minister is the diuels hauke he is the diuels best factour Surely Sermons confuted by an euill life are like to milke turned in the seething By preaching they hew timber out of the thicke trees by euill life againe they breake downe the carued worke and with axes hammers Psal. 74. But whereunto shall I compare them They be like to spittle-men perfit in the waies they neuer went directing others lying still themselues They be like Heraulds at Armes setting their armies together by the eares they theÌ„selues neuer strike one stroke like to markes in the high waies which rotte away themselues whiles they staÌ„d instructing others in the way or to bels calling other to the places where they neuer come to blacke sope making white remaining blacke to blunt whetstones which sharpen other things but they continue dull to rough ragged files smoothing all other things themselues remaining rough and not changed to Noahs ship-wrights which make the Arke but themselues were not saued in it 11 When a certaine man had put Master Foxe in minde of one on whom being afflicted in mind God blessed his ministerie and asked him if he were yet in his remembrance yes said he I forget Lord and Lady but I remember such 12 A certaine man said that in our age many Ministers were like to seruants who had long liued vnder a good Maister so as they had gotten some competent stocke vpon the increase whereof they did so much attend that they neglected and forgat their ancient care for their maister 13 He obserued that some speaking against eloquence did sauour much of an humane spirit in their preaching which is as euill or worse For eloquence is not simply forbidden but when it waiteth on carnal wisedome for otherwise ioyned with the power of the word and demonstration or euidence of the spirit it is effectuall but humane wisedome very barren and destitute of eloquence is euill 14 It were necessarie in the church of God as Iosuah ministred to Moses Elisha to Eliah Samuel to Ely Gehezi to Elisha Baruch to Ieremiah the Disciples to Christ Timothy to Paul that likewise euery learned godly Pastor should traine vp some young scholler to commend him the better and to enable him the more in the Church 15 The climing Canons of the Pope were the cause of this mingling of Ciuill lawes with Diuinitie First Odia restringere Fauores ampliare that is you must restraine euery commaundement of God for they call those Odia As Feed my sheepe we must distinguish of that by that old distinction either by my selfe or by another sometimes by my selfe these are the promises of God which they make so large that they maruell how one that is conuersant in the Scriptures can be but a wicked man But Dauid saith the contrarie Psalme 119. Lord thy commaundements are so broad that I am astonied at them and the promises are set forth with so many conditions that they shall find them very narrow Câ—phalus as I reade who was an Atheist when he was young comming to be old said what if there be an
a promise it is rather paid to the promiser than to him to whom it is promised as one of the fathers saith God paieth his promises to himselfe and the accomplishment of it most respects himselfe 3 The nature of a promise is not presently to yeeld the thing promised for if wee had that wee haue not a promise of a thing to bee performed but a performance of a thing that hath beene promised we stand in faith and receiue in hope and whatsoeuer wee are we are but one hope which is our tenant and takes vp our possession of things to come for our behoofe Our life saith Paul is hidde with Christ. And it appeares not â—aith Iohn What we shall be But the best that may be made of the wicked is here to be seene to the vttermost And seeing our life is in Christ all that are on the stage of the world it is knowne who they be namely the wicked but whatsoeuer is the price of the godly it is yet hidde in Christ we haue nothing but the hope of it Now least some should say if wee haue nothing but in hope it were better to haue some thing certaine To them I say wee doe not speake of a promise from a man The Apostle saith the Lord is faithful If the life of a Christian be compared to a warfare then hope is our helmet Ephes. chap. 6. If it bee compared to a sea-faring then our hope is as an anchour which we must cast into the sea with them Act. chap. 28. to stoppe our shippe in dangers vntill the day appeare Lastly this is our stay God is faithful he hath promised therfore he will surely performe it First he speaketh the word then he promiseth that is saith it double In blessing thee I will blesse Then he addeth an oath As I liue saith the Lord I will visit thee yet more he hath left vs pledges further to assure vs of the trueth of his word if neither his word his promise nor his oath wil serue vs we haue nothing but promises for concerning riches glorie countrey and such like God his children often want them Come to God his grace and to peace of conscience which one would thinke they should haue they often haue them not but faith they haue the promise they haue euery thing else they haue not still they haue the promises them they haue Our faith takes hold on our sins pardoned on the assurance of the life to come these we haue without peraduenture wee haue the other things but by peraduenture The best things we haue we possesse haue them by hope and they that haue outward things are beholden highly to God but they be not his best blessings 4 Howsoeuer some thinke but meanely of God his promise yet nothing is more worthie our consideration and thankefulnesse That that is 1. Sam. 18 18. in the speech of Dauid wheâ— one tolde him that Saul was disposed to giue him one of his daughters in marriage may here be noted for what saith hee seemeth it small to you to bee a Kings sonne what am I or what is my life or the family of my father in Israel that I should be the sonne in lawe vnto a King So may wee say what are wee or what is our life or the familie of our father that the Lord should vouchsafe to make such promises vnto vs Dauid made no light account of his promise To set Dauid in our case and Saul in the Lords Dauids case was farre better than ours For by reason of his victories he had deserued wel of the countrey and therefore worthie to be considered of Saul againe though he should haue had Michol to wife he was not for this to be heyre of the crowne and yet he saith seemeth it to you a small thing Then I say if we could come to make the comparison betweene Saul and God who is the Saul of Saules and prince of Princes in whose respect al the Princes of the world are but wash pots and Cyrus is nothing to him he vnto whom the Angels are subiects and seruants and to whom heauen and earth stoope downe what analogie would there bee betwixt him and Saul On the other side that wee may stand in stead of Dauid if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the promise of Dauid wee would say or wee should say what are wee what is our fathers house that the Lord should haue respect to vs were not our fathers Amorites drowned in superslitious idolatrie carried away with the loue of the world solde vnto sinne and men full of ignorance what was in our fathers house for ourselues what are we haue we not beene deriders of the word of God or hearers of the Lord speake to vs with far lesse reuerence than we heare a mortall men what is there in vs I thinke not of the worst but he that can best expresse his mind and meaning cannot expresse our vnworthinesse My stammering speech cannot vtter iâ— we must conceiue more of it knowe that there is nothing in vs or in our fathers house that the Lord should vouchsafe vs such mercy It must not seeme little that wee haue the word and are compassed about with so many promises wee must reade them with humility then no doubt wee shall reade them with thankfulnes The Apostle saith When the Angels looke at the mysterie of our redemption they are wonderfully astonished they can neuer looke enough to see the vnspeakeable highnes of the Lord and the great gulfe of our vnworthines to behold the ods betweene his greaâ—nes and our vilenes It needeth their conceauing which if we could also doe it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches When the Lord shall not only make promises in generall but in particular not onely reall but personal not onely conditionall but free not onely temporall but eternall who can goe through them all But setting aside these great promises benefits of his word of his Spirit he hath promised that euen our very corrections * shall doe vs good Setting these apart with all the care of his Angels ministery of all creatures he saith he wil so narrowly looke to vs take charge of vs that he will looke to the haires of our head nay Leuit. 26. he will looke to our kneading troughes and which more is Psal. 41. he will turne our beds couches in the time of sicknes A strange thing that the Lord should thus do with vs. In the heathen histories we reade that because a certaine Captaine came to wash his souldiers wounds they could not praise him enough Then if God the Captaine of his whole Church the God of glory shall so narrowly looke to vs as to number our haires to take care for our kneading troughs to turne our beds to swaddle our wounds these are able to amaze vs and to
set vs in a wonderfull taking to see so great kindnesse 5 God wil be with vs wheresoeuer wee dwell he will goe with vs wheresoeuer wee goe He doth not rule vs as Pharaoh did the Israelites to set vs to make bricke and to fetch the straw our selues but looke what he biddeth vs to doe he giueth vs strength and substance to do And for this worke when we haue done it which is very homely this wisedome passeth our conceiuing Behold what promise was made of halfe a kingdome for so vile a seruice of Herods so for a broken seruice he makes vs a promise of heauen and earth not aâ— they be now which if it were so it were too good for the best no hee will breake vp these frames not to destroy all but to renewall for the comfort of men So great is his mercy that as a Father saith that God his childreÌ„ hauing tasted of this in the life to come do as it were mourne and are grieued with themselues that their repentance was no greater and their thankfulnes no more whiles they were on earth and he that hath done best as Abraham Dauid or Paul they repent they haue done no more good 6 The promises of God are free in themselues in respect of the part going before First there is nothing at all in vs to moue the Lord to promise any good to vs. That wee may looke on that first and great promise made to Adam when the Lord after his fall had charged him with his sin he doth not confesse his sin which the vilest malefactors often doe but he chargeth the Lord againe that hee was the cause of it and makes his liberality the patron of his iniquitie and so very miserably sets it ouer to the Lord Euen at this time and immediately vpon such behauiour the Lord makes his promise to him that the seede of the woman shall bruse the serpents head Here is no cause of a promise in Adam he 〈…〉 o coÌ„dition goes before It is true also that God made choise for his mercy of the vâ—â—eâ—s people of the earth Take but the Historiographers and those that write for the Iewes and sâ—tting aside all inward gifts of minde whatsoeuer and come to their gifts of the body their outward shape and lineaments and for the very masse of their nature of all people they were most vnseemely and ilfauoured they were a pernicious and monstrous people and as far from al gifts euen of nature either of iudgement or wisedome as was vnder the Sun nay it were too homely to giue them the name whereby some haue set them out Of these people the Lord makes choice and makes the first promise to them So that this is also a free promise nothing comâ— to it to moue the Lord to make it And yet to these people the Lord promiseth Leuit. chap. 26. 12. I will walke among you I will be your God and ye shall be my people Againe in the reigne of Zedekiah when the measure of their sinne was come to the brim when they were in the estate of the Perezites Hiuites and Iebusites the Lord makes another promise with the same people greater than the former Ierem. 31. 1. saying Hee will be their father and they shall bee his sonnes and daughters So that God his promises are free in respect of the matter antecedent but in respect of that which followeth they were made with a condition and that is that wee bee holy But for the most part men herein deceiue themselues for as they heare that it is a free promise so they make it a free promise after There is no inducement indeede before he makes the promise but afterwards hee bindes it with a condition For it standes in the promises of God as in his threatnings In his threatnings there is no condition going before they are absolutely pronounced as that Ionas 3. 4. Yet fortie dayes and Niniâ—ie shall be ouerthrowne And that to Ezâ—kiah Esa. 38. Put thine house in an order for thou shalt dye and not liue Yet there is somewhat followeth after as Vnlesse ye repent which sometimes is expressed but if not expressed is alwayes to bee vnderstoode For neuer any threatning so strongly was pronounced from the Lord but this Vntill we repent if it were done would breake the force of it and turne it backe againe as the Niniuites repented and the Lord turned away his fierce wrath Ezekiah wept and the Lord gaue him length of dayes So how flatly and freely soeuer the promise made to vs yet this condition followeth We must be holy Thus wee see how Gods promises in respect of themselues before they be made are sure yet not as the wicked imagine that there is no limitation 7 That the Bible is the Librarie of the holy Ghost it may appeare first for that it setteth downe the infirmities of men without all flatterie as well as it commendeth them for their vertues Gens 49. Numb 12. Secondly the matter of it is altogether heaueÌ„ly and nothing nor any part thereof sauoureth earthly it yeeldeth to no one affection or other but opposeth it selfe to all Thirdly the forme the dignitie of the sâ—ile and maiestie of the sentences in it is such as it cannot bee fully and wholy conceiued and vttered of any man and it is alwayes more powerfull in the matter than in words The Apocrypha going about to expresse the excellencie of it in Greeke is a very cold and barbarous thing Fourthly of all things it moueth affection in the readers pierceth into the secrets of the hearts which you shall neuer finde but for some little time and straight vanishing away in other writings of the profoundest Philosophers that euer were Fiftly of all it is most auncient and many good thing in Philosophers and Poets are fetcht from this Sixtly all the prophecies set downe by diuers writers with one consent are accomplished so are none of the diuels oracles Reade that of Iacob Genes 49. that of Moses Deut. 32. of Ethan Psalm 89. Esa. 45. Seuenthly the wonderfull preseruing of this booke from time to time 2. King 22. so that it hath not perished whereas many other bookes of great price and estimation are vtterly lost Eightly that there hath been such a continuall and vniuersall consent of this booke from time to time and because all the heretikes and labours of them that would withstand and confute this still are soyled and brought to nought Lastly the constant death of wise sober and meeke Martyrs whoeuer in their deaths for this haue had a plaine distinction from the deaths of other franticke and witlesse persons Many places of Scripture saith the Apostle 2. Pet. 3. are peruerted of the vngodly and you shall see the wickedst man talking most and making much of one kinde of Scriâ—ture Among Heretikes Arrius of this 1 My Father is greater then I. Mâ—richeus of this 2 He was
his sonne for he knew that the Lord who had made the promise who wold prouide the meanes also to bring it to passe so if wee be perswaded that our sinnes are forgiuen vs we shall not doubt that any other thing shall hurt vs for seeing sinne the cause of all miseries is taken from vs we may be sure that no miserie shall hurt vs and if the Lord hath giuen vs his sonne he will giue all things with him and the loue wherewith he loueth vs in his sonne will not suffer vs to want the things that are for our good for if a father will prouide for his sonne the Lord will prouide for vs who is a heauenly father and cannot bee changed though earthly fathers he 4 To this faith in the free forgiuenesse of our sinnes and the imputation of the righteousnesse of Christ wee must adde the faith in the sanctification of the spirit for if wee beleeue that the Lord hath made vs of sinfull men iust men of varieâ—s vessels of righteousnes and temples of his spirit if he can make the Leopard and the Kâ—â— to lye together Esay 11. if he can make the couetous person liberall and the whoremonger a chaste person if wee beleeue that the Lord will and is able to change vs from any sin be it neuer so great and strong by nature or by euill custome wee may then be sure that the Lord in this life will not suffer vs to faile in any thing needefull for vs neither are wee to doubt thereof seeme it neuer so vnpossible for it is a greater worke to change a sinner than to worke wonders in nature 5 Fourthly if we beleeue that the Lord will prepare a kingdome for vs in the heauens we cannot but beleeue that in this life he wil perserue vs. For if we beleeue that our bodies shall be turned vnto dust and yet raised vp againe we shall be sure he will not but prouide for vs in this world for it is a greater thing to raise vp the body from death and out of the dust than to preserue iâ— being aliue And to this faith of our redemption we must beleeue in the prouidence of God first in creation so that if wee beleeue that the Lord made all things of nothing we shall beleeue that he will giue vs sufficient for we see that the light was before the Sunne Moone and Starres and the grasse before the raine and dew that we should not put too much trust in them and to teach vs that without these meanes we may haue these blessings for the Lord hath prouided these meanes not for his weaknes but for ours Do we beleeue that God made all men and shall we feare men therefore we beleeue not these things or els we would not so much feare the want of earthly things for if a sparrow fall not on the ground without his prouidence shall we thinke he will not prouide for vs wee must then beleeue the particular prouidence of God in the gouernment of all things which will be an helpe to keepe vs from distrust and murmuring doe wee beleeue that the Lord made vs then shall wee not thinke that hee will preferre vs for it is more wonderfull Psal. 1. and 139. Eccles. 11. 6 We are therfore to beleeue the prouidence of God first generally ouer all creatures then particularly ouer euery one of them yea euen ouer the sparrowes Againe if the Lord hath care of beasts as indeede hee hath because they were made for man hee will much more haue care of man for whom they were made He hath a care for the wicked to do theÌ„ good for hee filleth their bellies with his hidden treasure then wil he much more reioyce ouer the godly to doe them good if he loued vs when we were his enemies will hee not prouide for vs being reconciled to him by the death of his owne and onely sonne If hee did vs good when we sought him not will he not much more when wee doe seeke him in praying vnto him as he hath commanded If he hath done vs good when for our sins hee might haue punished vs will he not when with his spirit he hath sanctified vs Oh then let vs not be vnfaithfull and so become murmurers against the Lord but let vs be faithfull and to looke vnto the Lord to doe vnto vs according to our faith 7 Furthermore this prouidence of God must bee confirmed by the example of Gods children in all ages as in the time of the fathers before the flood who did eate nothing but hearbes veâ— some of theÌ„ liued nine hundred yeeres to teach vs that men liue not by these meanes â—f by these meanes he nourished them he will by greater as by flesh and fish nourish vs. The Israelites were fed with Manna which was neuer seene before nor since for the space of fourtie yeeres If they gathered any more thereof than the Lord commanded it stanke yet being kept before the Arke 400. yeeres it did not so and when they came to the promised land it ceased whereby we may learne that it is not the meanes but the blessing of God vpon the meanes that giueth nourishment Did not Moses and Elias liue fortie daies without meate and the children of Israel goe fortie yeeres in the same garments not waxing old and othersome hauing meate in abundance been hunger-starned and shal it not teach vs that these things are ordained for our weaknes and that the Lord without these meanes can nourish vs If Dauid proued by experience that he neuer saw a righteous man of righteous parents begging his bread if wee bee now righteous as they were then the Lord will prouide for vs now as well as he did then for them and we shal haue the like experience 8 To this prouidence we must come with a patient minde to let the Lord giue what he will and therefore wee must haue contented miâ—â—es and know that godlinesse is great riches and not to looke for great matters Ier. 45. as it was said to Baruch and therefore are wee taught to pray for daily bread so that we may haue the same minde that was in our father Iacob Gen. 28. who was content with meate and cloath which generally is commanded to all 1. Tim. 6. if the Lord giue more than this take it as an ouerplus A patient minde prescribeth not to God the meanes nor the time nor indenteth with God but is content with the grace of God in forgiuenes of sinne and the sanctification of the spirit though it want other things our Sauiour Christ teacheth vs not too desirously to seek after earthly things but rather after the kingdome of God and wee ought to receiue the loue of God with all contentment though it come alone and for outward things to enioy them or not to haue them as it pleaseth him for the children of God doe for outward things possesse their soules in patience and commit the rest
shall we auenge our selues vpon men But many men will be content to iudge and condemne this sinne in the Israelites and neuer looke into themselues to see the same but this sinne is as rife now as euer it was and this no doubt is a cause why many cannot profit by the examples of the old Testament because they imagine grossely of the sinnes of that people and thinke that there is no such grosse sinnes now whereas indeed if the case were duely considered the same sinne is grosser now than it was then for as much as the mercies of God are more plentifully vpon vs and with greater continuance than vpon them 13 The children of Israel did so much as in them lay to prouoke Moses diuers times to murmure against the Lord yet we may reade how he yeelded not neither was at any time ouercome except once Numb 20. Psal. 106 for which the Lord said he should not enter into the land of promise and Moses found the truth thereof for when he much desired the same the Lord would not be entreated but he must die in the Mount where all men must learne that they praise not the children of God too much though they be strong haue receiued great gifts for by Moses example they may here see that by such violence of temptation they may fall And againe all Gods children must take heede that they yeeld not to temptations when they are offered for though the occasion be of another yet the cause is in our selues and we shall be chastised for the same if we doe yeeld And againe we must take heede that we doe giue no occasion to the Magistrate or the Minister to murmure least the Lord punishing them we also be depriued of the benefit which we should receiue by them CHAP. LII Of Patience vnder the Crosse. THere is a difference betweene Gods children and others for Gods children haue the patience that others doe want though not at the first yet in continuance though with some infirmitie first because they are perswaded of forgiuenes of sinnes and secondly are sure of their vocation by good workes which are the fruites of sanctification thirdly the knowledge of Gods prouidence which disposeth all things for our good fourthly because they looke for another life and when they faile of any of these then they begin to quaile and the wicked because they vtterly want these therefore they are altogether confounded 2 Patience is not so much in â—â—e outward stilnes of the bodie and shewe of the faee as in the inward quietnes of the heart and meeknes of the spirit Therefore Dauid Psal. 4 biddeth vs examine our selues vpon our beds and be still and Esai 30 the Lorde saith your helpe shall be in silence and peace and therefore Dauid and Iob being in trouble saide they would lay their hands on their mouthes for when a man doth thus possesse his soule in patience he is most fit for the mercies of God and then shall hee receiue the greatest profit by them For as in bodilie diseases to be quiet is a great ease and helpe so it in other troubles whatsoeuer and therefore must we especially labour for it 3 Manie will say that GOD is mightie but they belâ—eue it not as appeareth in that they are ouer fearefull when they bee in daunger whereas Gods children haue some presert feeling thereof and afterward are more strengthened So that if wee cannot trust in God in the want of all helps we doe not belieue this power if wee depend not on him pray not vnto him striue not to obey him we belieue not this For this cause did the holy men write of the power of God which they haue felt that after they may be strengthened and so must we consider of Gods power that we in patience may looke for helpe from God in trouble and in prosperitie see his hand that blesseth the same vnto vs and so vse the same vnto his glorie and giue him all the praise 4 To a good action it is requisite that our intent be according to the word that then our action being good we vse right meanes if our meanes be good then must we haue faith if we haue faith then must we haue sound hearts if our hearts be sound we must deuoure through peace all hindrance and waiting for the good time of the Lord we must possesse our soules in patience 5 There are diuers plaine Israelites that will suffer a vaile to be put before their faces and they will vse them as the Pharisies did Iohn Baptist to obiect him against Christ Iohn and his Disciples fast and why doe others so but to haue a cloake for their wickednesse These are abused for want of wisedome and would mislike their practises in their heart if they could sound the depth of them Praestat esse caudam Leonis quam caput vulpis Better to be the taile of a Lion than the head of a Fox Well it is good to be iust and wise but yet not for our selues but yet such as will not keepe their wisedome to themselues but tell it out or write it come to wrack Because he will not follow the counsell of Amazias See not he hath the reward of the Prophets all the Prophets except foure perished The cause was they were more wise than was for the Princes aduantage In respect euen of God his permissioÌ„ it is iust that the iust should perish we may say is this his reward but we must know that when for corruption of time God his children caÌ„not liue without hazard of their hazard he taketh theÌ„ away neither in so doing doth he breake his promise that giues them for a long life eternall life for a bag of siluer a bag of gold for in so doing he promiseth the lesse and performeth the more We would indeed be the Lords seruants if we saw his seruice would alwaies preuaile but because sometimes we see their seates without honour that serue God we will be none of his seruants or we learne by reason to iudge no action by the person yet we say if he preuailed not he tooke no good course or if we cannot but say he is wise we say he is too wise The Prophet Prou. 30. saith he will write his vision to Ithiel and if Veal be with him to him too or else not the meaning is Ithiel is God with vs he would write it to please God Veal is to preuaile if that be with the other he will haue both else keepe to the other and let Veal alone When a man goeth to the market cum obâ—lo if he like lettesse he may take them giue his ebolum if he like his halfepeny better he may keepe it but if one would haue both ebolum lactucas so if we haue vpright dealing and will esteeme the fauour of men in authoritie better we may change it for that but if we esteeme our vpright dealing better
some one sinne The Angels that conceiued but an opinion of pride as some write though they were almost as Gods were for it cast downe to hell Man with whom the Lord was conuersant with whom he talked and walked to whom hee gaue the Lordship and soueraigntie ouer all earthly creatures and with whom hee was familiar for eating of the forbidden fruite was cast out of Eden Moses and Aaron the mirrors and miracles of the world falling into Gods displeasure were denied to enter into the promised Canaan Dauid who was honoured with the title of being a man after Gods owne heart falling into sinne fell out of God his fauour But that which is aboue all and ought to moue any man Christ himselfe the glorie and image of his father could not escape the most bitter cup which he drunke of though he begged it three times at the hands of his Father because he became sinne for vs. And yet sinful men bold sinners and presumptuous sinners perswade themselues that they shall escape the hand of God But to leaue them and come to the other I marueile what they can challenge by workes seeing whatsoeuer they doe they are still debters and therefore no deseruers Let them therefore learne of their learned Doctors to know that they haue no merits but Christs mercies and let them say with the ancient Fathers This is our merite that wee haue no merit CHAP. LIII Of Prosperitie and Aduersitie and of Griefe and of the temptations incident to it GOd by the multitude of his benefits warneth vs and prepareth vs for some troubles and temptations to come for surely he putteth not on the armour but hee will also prouide for vs the battell 2 Now it is no great thing to fauour the Gospell because it is in fauour but to embrace it in trouble is of true loue which wee may trie if being in prosperitie wee can feele the miserie of others for if we can reioyce in the prosperitie of the Church though we be in miserie if we can be moued and grieued with the miserie of the Church though wee be in prosperitie this sheweth that our hearts are vpright and that true zeale remaineth in them 3 In prosperitie if we vse our goods to our owne ease and waxe carelesse that is vnbeleefe but if we giue God glorie and waxe more carefull this is an argument of true faith Let vs then striue against infidelitie both in prosperitie and aduersitie and trie our faith by these meanes for if God worke in vs humilitie in the abundance of his mercy it is a signe of our faith if in wants wee be disquieted it argueth infidelitie but if wee stay our selues vpon God it is faith 4 They that continue safe in prosperitie by Gods grace shal perseuere in aduersitie but I dare not warrant them safe in prosperitie who haue beene safe in aduersitie 5 The more prosperitie encreaseth to Gods children the more they feare 6 In prosperitie it is good to vse the song of Salomon and in aduersitie the lamentations of Ieremiah 7 God suffereth euill men to prosper in this world for two causes first that euery good man hauing in him some sinnes might for his few euill things haue here a temporall punishment and euery euill man hauing some good things might be rewarded with temporall benefits Secondly God often chastiseth his and suffereth the wicked that it might be seene that good men serue not God for the things of this world as Sathan reckoned by his account with Iob as also for that the Lord maketh not his bookes cleere in this life but reserueth the full and finall account vnto the last day of iudgement wherein eueriething shall be fully recompenced whether it be good or euill 8 Wee must not marueile at wicked mens successe it is no new thing Iob saw it and Dauid especially Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons Paul doth expound it wil calling them a gazing stock And though God say hurt not mine annointed yet are they harmed Elias for speaking against Ahab and Iohn Baptist for telling Herod his sinne If Paul speake against the Idole of Diana he is a seditious fellow It was some thing no doubt that made Moses so loath to goe to Pharaoh when God sent him To consider the troubles of the godly it were enough to make Ieremiah write new bookes of Lamentations to make Dauid sit him downe by the riuers of Babel for the tower of Babel is higher than the hill of Sion Poore little Isaac must goe to slaughter while Ismael sits at home good Iacob must bee set to keepe sheepe whiles my Lord Esau rides on hunting If you looke for Ioseph you shall finde him in prison Daniel in the Lions denne and so it is true of all for the most part yet I knowe it shall be well with them that serue God 9 If we waste our strength and spend our prayers and are not answered wee suffer then some griefe in withstanding a secret sollicitation to mistrust Griefe would faine haue ease whereof it is that it laboureth alwayes to lay it selfe open and to moue pitie it feareth nothing more then to be hidden And for this cause nature hath giuen more helps to bewray this affection then any other as heauines of the countenance hanging of the forehead mouing of the eyes sighes and groanes It teacheth eloquence and maketh vs to change our speeches and so wee learne to amplifie the causes of our woe Hereof it commeth why falling vpon the obiect of griefe we are loath to depart from speaking of it we double our speeches on that Theame We know the matter of Ezeckias griefe forced his tongue to touch it twice The tongue the tongue shall praise thee c. When Christ spake words of doctrine and exhortation to Ierusalem once to name it was enough but when hee spake in an Argument of griefe then he must needes say Ierusalem Ierusalem Doe we not see how Dauid in his heauines dwelt vpon the name of Absolon Habacuc chap. 2. hee strikes twice on one string and speakes not onely to shew his minde but to satisfie his griefe 10 This griefe in it selfe is indifferent in vs good or bad according to the cause of it If God would not haue vs grieued at all why did he not frame our hearts of brasse or why were not wee hewed out of marble Indeede to be sorrowfull where we should not or to laugh where wee should weepe this beseemes not wise men much lesse Christian men to doe Simplie to be grieued is not reproueable but to be grieued out of Time measure or place is fault worthy When the light of the world began to be darkened by Eclipse when the life of the world began to goe to the shadowe of death women somwhat well affected followed him bewailing him But Christ told them these teares wasted on him
The word saith God is merciful prayer findeth by practise that God is mercifull The word speaketh of the maiesty power and goodnes of God praier obtaineth the exprience of the maiesty power and goodnes of God If a man commeth to knowledge faith and comforts by hearing it is rather an infusion from God into man than an action proceeding from a man to God but if we tast of the power of these things by praier as there is an infusion from God as the author so there is an action from man as the agent instrument This gift of praier is also a nurse of repentance because our praiers looke with bloody cheekes as ready to blush when with guiltie consciences we come before the Lord. If we should haue a suite to a prince we would be loth he should haue a iust complaint of our rebellion to lay against vs for feare of repulse or of a worse thing we would not willingly haue our accuser stand before him wheÌ„ we are suters vnto him much more are we to feare our hypocrisie if we presume in wilful disobedience to pray vnto the prince of the spirits and searcher of all mens hearts And if we can be bold to pray in the hypocrisie of our hearts to such a God we must needs either be abashed without comfort or astonied without feeling we shall find our praiers either accused or accursed or both 5 Although there was but a weake faith in Moses when he prayed yea though it seemed rather to be an expostulation than a prayer Exod. 5. 22. 23. yet the Lord respected his faith and pardoned his infirmitie Exod. 6. 1. 2. 3. c. So great is the Lord in mercy and readie to heare those that call vpon him though in weaknes which may not onely serue to moue vs to pray but also assure vs that the Lord will heare vs. 6 If any would know a true faith then trye it by one speciall fruit thereof if our faith moueth vs to prayer it is true and so much faith so much prayer which will take away doubting and confirme vs more in Gods goodnes Where are confuted those which say if Gods prouidence rule ouer all what needeth praier For then had Moses and the children of Israel prayed in vaine and Dauid saith Psal. 34. The Lords care is open to our prayers But if the promises of God whereon our faith is grounded make vs to refraine prayer from the Lord it is manifest we are too secure and carnally minded we are to feare that our faith is false 7 In that the Lord heard Moses in prayer wee may asluâ—e our selues that hee will also heare vs for from a particular example may be gathered a generall doctrine as is euident by the like gathering of Iam. 5. of the prayer of Eliah so that we shall either haue that we couet or else some spirituall recompence onely this let vs care for that we be righteous faithfull and continue in prayer and then shall we haue comfort in our selues For reading getteth knowledge but prayer is that that getteth feeling and experience 8 Notwithstanding the Lord had promised by the mouth of Moses that hee would giue deliuerance to the Israelites yet hee ceaseth not although hee was surely perswaded that the Lord would performe his promise to pray for the same and that in most hartie and seruent affection euen so did Eliah when he prayed for raine which hee knew would certainely be which teacheth vs first that Gods promises doe not make such as feare him to be carelesse but carefull to vse the meanes Secondly that faith will alwaies shew it selfe in prayer the stronger faith is the more vehement shall be our praier It is said that Moses cried and yet he did not speake a word so the holy woman Hannah 1. Sam. 1. 5. prayed in the very bitternes of her spirit yet vttered not a word which teacheth vs that the hartie prayer onely pearceth the cloudes and is heard of God and the voice is no further heard than the vehemencie of the spirit doth cause it For as the bullet out of the Gunne or an arrow out of a bow so out of the abundance of our heart must our prayers proceede Therfore the voice may be vsed in priuate prayers to stirre vp the affections and to keepe the minde from wandering and in publicke prayers because God will bee glorified in soule and bodie and that others may be edified but both publikely and priuately it is the heart onely that is accepted 9 The refuge of Moses was by prayer to flie vnto the Lord and this is the manner and dealing of all the deare children of God not to keepe close their griefe within themselues but by prayer to make it knowne vnto their God that in him they may finde helpe If wee then when griefe oppresseth vs can pray vnto the Lord and make knowne our requests vnto him we may haue hope that in his good time he will deliuer vs but if our griefe doe so trouble vs that it causeth vs to fret so that we can seeke no helpe for it or else doe in our owne strength fight against it there is small hope of our deliuerance 10 Moses praved sometime very vnperfectly and yet then the Lord heard him which teacheth vs that the Lord doth greatly like of prayer yea though it bee after a stuttering manner as Hannah praied in the Temple or if it he but a chattering as Ezechias prayed in his sickenes yet if it be in the bitternes of the soule and in the vprightnes of the heart the Lord doth like of it very well It is not the fine words nor the well framed sentences that he delighteth in he is then wel pleased with our praiers wheÌ„ in the vprightnes of our hearts wee offer them vp vnto him and when the Spirit by working vnspeakeable grones in our hearts doth make our requests known vnto God Onely let vs looke for the perfection of our praiers in Christ let vs still rebuke our selues and stirre vp our hearts to gather confidence that we may come more cheerefully vnto praiers as Dauid did saying Why art thou so heauie O my soule And then may we be sure that such praiers are very well pleasing in his sight And here there appeareth a special difference between the vnbeleeuing Israelites and the faith of Moses they looked on the drie earth and vnto Moses where they could haue small hope of redresse but they forgot the Lord therefore they murmured when they should haue prayed Contrariwise Moses forgot them and so escaped murmuring he looked vnto the Lord and so fel to prayer This is a certaine note of true faith when at the first time that trouble doth oppresse vs wee can yet powre out our complaints into the Lords bosome and by prayer looke for helpe from aboue And although we can find no fruit of our prayers yea though we thinke that our praiers
the life to come and such like prouoke vs thereunto CHAP. LIX Of Repentance OVr conuersion to the Lorde must bee with our whole heart without exception inward without hypocrisie speedie without delay continuall without Apostasie in faith without despaire First it must bee of the whole heart many repent but they will except one sinne Dauid saith Cleanse me Lord from all my sinnes but wee will haue the Lord dispense with some sinne 1. Corinth 5. A little leauen will sowre much a little Serpent will sting much Origen writeth very well that Christ did cast out not sixe but seuen diuels out of Magdalen for all must be cast out a cleane riddance must be made as seuen diuels out of her so all sinnes out of vs. Secondly it must bee inward many haue clensed their hands but not their hearts such sinnes as stare a man in the face are too palpable wee must bee doing against little sinnes For sinne is a Serpent whose tayle many haue cut off but fewe haue touched the head nay many haue a whole and vntouched Serpent who neither touch tayle nor head who proclaime with a Trumpet their re probation Wee must not cleanse the outside of the platter onely but wee must say in our conscience This action oh Lord haue I presented to thee with simplicitie Thirdly wee must doe it speedily For though the Lord saith At what time soeuer a sinner doth repent c. so hee saith Blessed is the man that hath borne the yoke from his youth for to giue the prime dayes to the diuell and our dogge dayes to the Lord what is but to powre out the wine to the world and to giue the dregs to God But if wee serue God when wee may serue the diuell the Lord will haue vs when Sathan would leaue vs Augustine being asked of ones estate by letters who had deferred his repentance to the ende said I will not auouch hee shall be saued nor that he shall be condemned but saith hee to him that wrote to him Repent you while you be well It must bee continuall least hauing begun in the spirit we end in the flesh Blessed are they that perseuere for so long as we liue we are in danger of falling There be many that are not called of them that are called many are not chosen Gods graces are no longer with vs than God himselfe is with vs. Wherfore seeing he is departed from many of our brethreÌ„ which first departed from him let vs beware we be not as dogs that returne to our vomit Lastly wee must doe it in faith Christ teacheth vs to say Lord increase our faith for we are of little faith Now faith is esteemed according to the qualitie not according to the quantitie the leprous hand though it cannot hold wel if it receiueth any thing doth some dutie The child that caÌ„not go is not forsaken but hath his guide we must learne then to holde fast and to goe by them as hand in hand whom the Lord shall assigne ouer vs to guard vs. 2 It is the prosperitie of all true repenting sinners to fall with humility to rise with dignitie and as the more grieuously they haue offended so the more humbly they will craue to be accepted the higher the dignitie is from which they are fallen the lower is the place whereunto they would be receiued And hee knoweth best what a godly thing it is to rise that â—ightly knoweth what a foule thing it is to fall For if a man be downe if Sathan â—â—ath assaulted him if sinne hath wounded him if his owne flesh hath betrayed him so that hee lieth stricken with Sathan with sinne and with himselfe against himselfe then shewe me whether it be not a godly thing that the same man in number though not in nature the same in person though not in propertie for a newe substance is not created but the saâ—e being fallen is restored falling a naturall man should rise a spirituall man not to be that â—â—e was and to bee that which he was not neither must any man so far flatter himselfe that hâ—e should thinke himselfe at any time to rise so farre as that he may cast off sinne as an vpper garment to lay it aside vntill he list to vse it For the seede of the woman hauing bruised the Serpents head the sword of the spirit hauing hamstringed Sathan the great Captaine CHRIST IESVS hauing spoyled the strong man of his furniture it cannot be but many broyles and bickerings will be behind and some blowes wil be in the controuersie so long as we be in this life 3 When the Israelites were in Egypt and saw things fall acrosse they murmured against Moses but being brought thence by him and seeing things prosper they willingly went with him and left off their murmuring but when any newe occasion was offered for the triall of their Faith patience they fell thereinto againe because they did not truly repent them of it And this we may see in all kind of sinners which for a time may leaue their sin and yet not repenting from their heart when a new occasion is offered doe fall more fouly then euer they did before as adulterers angrie persons theeues the lothsomnes of which sinnes leauing a sting in their conscience may cause them to leaue them for a time yet because they labour not with their harts and affections but only rest in iudgement they haue no sound sorrow for it therefore fall afresh This must teach vs therefore if we will truely leaue any sin both to condemne it in iudgement and to hate it in affection that so wee truely being penitent that is carefull to leaue our sinnes desirous to do the contrary good we may haue power and strength from aboue to ouercome them 4 We may reade in the 16 of Exodus how the whole congregation of the children of Israel murmured against Moses Aaron which is a manifest signe that they neuer repented them of their murmuring in Egypt at the red Sea and waters of strife And although the Lord delayed the punishment yet could they not bee brought hereby to repentance because they neither felt what their murmuring deserued nor what the mercie of God is worth We must then learne not only to leaue sinne and purpose not to commit it againe but we must with griefe of heart repent of it feele Gods mercies in forgetting it and a harty hatred of it Otherwise when a new occasion is offered we shall fall thereinto againe as a swearer will after an Oath be angrie for it yet because he seeth not the grieuousnes of the sinne hath not acquaintance with the reuerend vse of the Name of GOD falleth to sweare againe So it is with them that prophane the Sabbath of the Lorde and of them that speake euill of the magistrates minsters they
them and one may well say Pouertie hath slaine a thousand but riches hath slaine tenne thousand They are very vncertaine they promise that which they caÌ„not performe neither can they affoord a contented minde A man will say Oh if I could get so many Furres I should bee verie warme and yet his heate commeth from his body so many will say if I had many farmes I should bee well contented when as a contented minde commeth from the Lorde Take â—iuet and rubbe a Beggers cloake with it it will make the cloake sweete rubbe Veluet with it and it will slaine it Likewise take riches and giue them to a poore man and they will refresh him giue them to one alreadie rich and they will surcharge him They are not the water of life alwayes flowing but they are as the brookes of Arabia which are most drie when one should most neede them for water And they be as Spiders webbes which when they waxe ' great are swept away with a beesome and then eyther thou perishâ—st from them as did the rich man or they perish from thee as wee may see in Ioâ— Art thou rich in money thou art in daunger of theeues Art thou plentifull in houshold stuffe thou art in daunger of fire Hast thou much gold the rust doth venim it and thee Is thine apparell gorgeous thou hast the Moth thine enemie Hast thou much cattel thou fearest rottennes in marchandise Pirates feare thee in husbandrie blasting hindreth thee Thus the Lord of Hosts hath set an host of enemies against all worldly things whatsoeuer When the ice is frozen one may walke on it for a time but when the Sunne commeth it melteth and such things perish sooner than they grow In momento ardet quod diu crescebat lignum The Temple was destroyed in fortie and sixe houres that was so long in building 3 The lesse account wee make of earthly things and the more account of heauenly things the liker we are to haue them for wordly things must be so craued as we first giue them to God and then wish to haue them if it please him as Dauid did when he was driuen out of his kingdome and Abraham when he was ready to sacrifice his sonne the one had his kingdome restored the other had his Sonne giuen him againe But when wee desire earthly things greedily and care little for heauenly the Lord withdraweth them from his children to teach them to seeke after spirituall riches and if we desire heauenly things the Lord wil giue them with earthly too as when Salomon asked wisedome it was giuen him with riches too and so had Iacob his desire with earthly blessings also therefore let vs seeke heauenly especially let vs seeke them in and for Christ which may giue vs the forgiuenes of our sinnes which if we can make sure all other things shall be ioyfull vnto vs for then shall we be made members of his bodie and that prayer which once he made Ioh. 17. shall euer be profitable to vs that is That the Father would loue vs with the same loue wherewith he had loued him And as God the Father in loue hath giuen vs his Sonne so will he with him giue vs all things so farre forth as he knoweth them good and fit for vs. 4 The nature of fleshly minded men is vnwisely to discerne of Gods dealings for they had rather for go many spirituall blessings than one corporall as the Israelites who for the want of bread despised their deliuerance out of Egypt which was a signe of their spirituall deliuerance And thus do men now adaies for if they be in prosperitie they are more grieued to forgoe some part of their riches than to forsake many of their sinnes Again if they want riches it greeueth them more than the want of spiritual things But we are to learne that riches are no signes of Gods fauour and if we see not his loue but in them we are too earthly minded and would binde God to be like vnto vs. Without riches many men eare not for God which although they say not yet because they neglect the word prayer and sacraments and despise his Ministers as the Israelites did Moses and Aaron they shew that the thoughts of their hearts are so but let vs take heede that this be not in our hearts and by all meanes auoid it least the God of this world whom wicked men serue doe giue vs here our hearts desire that in the world to come he may haue vs for his portion 5 We may not aske these earthly things as signes of Gods fauour therefore if we haue his fauour let vs not esteeme the want of them as tokens of his displeasure Againe the Lord holdeth vs without these things because we would abuse them and set more by them than by spirituall things yea the Lord for a time holdeth vs without these that we might esteeme of spirituall graces the more that so in time we may haue them both together Againe if we haue wealth and riches the Lord trieth vs if we will be more thankfull and more dutifull to him more reuerent in hearing his word and more louing to our neighbour which will ensue if we doe truely profite by them but if we be vnthankfull sluggish in hearing the Word in Prayer and Sacraments proud and contemptuous to our brethren then doth the Lord shew vnto vs the corruptions of our hearts which vnlesse we speedily cut off we may iustly feare that he will either cut vs off from them or them from vs if we belong vnto him Whatsoeuer you get by lawfull meanes giue euermore the tenth to the godly poore No through reformation can be hoped in Familie Church or CoÌ„mon-wealth except the Lord worke it by some notable affliction where long case and prosperitie haue bredde either superstition or prophanenesse 6 Many are outwardly well and rich in this world which are inwardly ill and poore in godlinesse and many hate outward euill things which for want of spirituall knowledge see not the corruptions of their hearts 7 Nothing is ours but as we feele our title in Christ and as it is sanctified by the word and by prayer 8 It is a common Prouerbe He that loueth the law loueth the King and I say He that loueth the word loueth God Well thou shalt know at this time or at that time in thine owne conscience by the word preached that Christ doth offer to come thee it standeth thee in hand to entertaine this Prince not without some solemne preparation How thou must make prouision for his comming thou art taught Matth. chap. 3. First beware the great mountaine of thy reason rise not against the Word least speake Christ what Christ can speake we will doe as we list When this is pulled downe yet there are many crooked waies of hypocrisie to be made straight and many by-pathes in stepping to the world from the sight
out hee keepes such roring foaming and trembling as is wonderfull Paradise one would thinke might haue delighted him being so beautifull yet hee esteemed it but as a wildernesse in respect of Adam 2 The Diuell hath a palace of pleasure and a court of libertie for those that he his but if wee will bee the Lords wee must be hedged in and stinted wee must not goe awrie The Diuell will let you doe speake and thinke what you will the more libertie ye vse the better he liketh your seruice but God hath a stâ—â—ct house he will haue the heart the minde the soule the bodie and the whole heart this is hard seruice well it is easie to enter seruice with the diuell if one say I will serue you freely if another say I will bee a retainer to you but I will weare Gods liuerie all shall be receiued none refused If you be well the Diuell is well if you be quiet he is quiet but this is a miserable seruice 3 The Diuell is very painefull in his assaults Hee workes with Christ and doubles his temptations on him and pursueth him all his life long When he gate Dauid once to con sent to adulterie then he trebles his blowes hee causeth him to make Vriah drunken he vseth deceit he causeth him to murther Vriah yea he murthered many with him he wil not be contented with the borders but he will assay to take the principall citie Take Peter for an example first he comes long behind secoÌ„dly he was haled in by the shoulders theÌ„ he began to palter after he denied Christ not long after he sweareth and last of all he curseth 4 It is a part of the Diuell his sophistrie as in good things to seuer the means from the end so in euill things to separate the end from the meanes Dauid ioyneth both together Psalm 119. I am thine oh Lord saue me The Diuell perswades vs that God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand wee may vse the meanes and neuer come to the end and so clips off halfe as when he can suffer this Eccles. 11. 9. Reioyce O young man he would leaue out this but thou shalt come to iudgement But these hath God ioyned together and neither the subtiltie of youth nor any witte of man nor all the diuels in hell can separate them the pleasures of the flesh and the iudgements of GOD. As to our first parents Eaâ—e yee shall not die To whom some Salomon might haue saide if it seeme pleasant to you Eate it but death shall come So in these two that Ezekiel hath ioyned the ease of the Pastour and the blood required at his hands He might haue saide goe too build you Tabernacles where you may take most profit and giue eare to nothing yet God shall bring you to iudgement God with a chaine of Adamant hath knit the pleasure of the world with iudgement he that hath one must haue both 5 It is often the pollicie of Sathan to make vs trauaile in some good things to come when more fitly we might be occupied in good things present 6 Wee must be proude against Sathan in CHRIST and humble to all men in Christ. 7 Sathan will tempt vs though hee cannot ouercome vs. 8 As GOD and his Angels are about vs so is the Diuell and his Angels and as the good Angels haue not bene seene but extraordinarily so are the euill Angels and he that depriueth himselfe of this meditation weakeneth his Faith For it is to our comfort that though we be in daunger and no man by vs yet GOD and his Angels are with vs to keepe vâ— And this meditation ought also to humble vs that though in euill doing no man can see and hurt vs yet the Diuell and euill spirits still houer ouer vs. Againe we must know that as the Angels haue appeared to good men for speciall defence so the soule spirites may appeare to some men for speciall sinnes which euill spirites are not the soules of anâ—e departed as in the blind papacie it was imagined but the euill spirites in the Ayre as the Apostle speaketh Ephes. 6. 12. which are there truly called the Princes of the darkenes of this world because they doe as Lords command and sway in the blinde soules of men Ephes. 2. 1. 2. Iohn 1. 4. 5. 9 Experience teacheth that manie meddle with the matters of the Church which are senselesse and barraine in the doctrine of Newe-birth But alas what if a man knewe all things and knew not himselfe to bee a new man in CHRIST all is nothing Wee must stirre vp our owne sluggishnes by the forwardnes we see in others so shall we rightly profit by Gods graces in them 10 If wee play with our owne affections sinne in the ende from sport will spurre vs to confusion for though we be giuen to flatter and presume of our selues that being twist or thrise spared we dare sinne againe yet we must know that the Lorde will recompence his long carrying with wrath in the ende 11 As a man being out lawed may take his pleasure for a while but whatsoeuer and wheresoeuer he may be taken he must yeelde to the punishment which by verdict he is appointed so the wicked on whom sentence of damnation is alreadie passed may for a while shake off their paine with vaine pleasure but afterward they shall bee arrested and carried violently to the place of woefull execution But for the godly vnto whose conscience the assurance of their inheritance of heauen by the euidence of the Gospell and â—eale of the Spirit is ratified all the diuels in hell shall not preuaile against them but in death they shall bee warned to make their open appearance in the day of the resurrection yet as honest and before the Iudge and not as fellonious offenders 12 It is a fearefull thing to be ouer quiet with our selues when we haue sinned for the way to draw sinne with Cart-ropes is not to bee grieued with sinne and the casting or shaking of temporall griefe is the way to eternall griefe When wee haue sometime quaked at sinne which wee haue seene in others and afterward although wee like it not yet if wee dislike it not with as great indignation as we were wont to doe but by little and little wee can well away with it It is greatly to be feared that by degrees wee shall fall into the same sinne or sinnes our selues 13 Many that are not meere euill men by securitie haue fallen into the hands of Gods iudgement 14 It is the righteous iudgement of God that there often is most deadly enmitie where hath bene worldly and carnall amitie If there bee any hatred risen betweene our selues and such men who haue bene our friends let vs examine our selues if wee â—ought first to please God aboue all and then to please them by good
but will be led headlongly caried away with popish seminaries and such wicked guides as sowe false doctrine and leade them into all errors and heresies The Sorcerers could not take away the plagues of the Frogges c. but indeed they caused moe to come wherby the King and his people were the more troubled so is it in all false religion they will bring men â—â—to many troubles but they cannot helpe them out of one they will helpe to perfect sinne in men but they cannot rid men out of one sinne It is proper to the word of God onely and to the true doctrine deliuered out of the same that ministreth comfort to Gods people in their troubles and stayeth them in their distresses as Dauid saith Except thy law had been my delight I had perished in my troubles Psalme 119. 92. Wherefore if in death and in troubles wee will bee quickned and comforted let vs delight in the statutes of the Lord and wholy depend vpon the doctrine of his word 12 Moses was not so well when he was in Madian as if hee had beene in Canaan yet better than when hee was in Aegypt for though Iethro had not the worship of God pure in euery respect yet was not he an Idolater For then Moses would not haue dwelt with him nor yet haue sacrificed with him if he had offered to a strange God Whence we learne two things the first that if we haue the chiefe and principall points of religion with vs although there may be some wants and defects yet that we make much of Gods great blessing therein and labour carefully diligently to vse them shewing our selues thankful to God for them so wil the Lord in his due time bestowe moe blessings vpon vs minister that which is wanting vnto vs Secondly that the Lord will alwayes haue some to keepe his truth to the glorie of his own name and the condemnation of the wicked Iethroes religion may be tried by these notes 1. That he reioyced more for the deliuerance of Gods people than for the promotion of his sonne 2. Because he was carefull to confirme his faith by the experience of them which had receiued greater graces 3. Because his ioy did breake out into an open profession of sacrifice 4. His diuine speech and good counsaile which he gaue to Moses doth testifie that he was a pure worshipper of God at the least he held the chiefest and was not a nouice in religion By Iethro his example we may learne to trie our religion if it bee pure then it worketh in vs a care to vse all the meanes 2. We take ioy in them 3. We expresse the fruites of it in our life 4. We reioyce more at the prosperitie of Gods people than at our owne preferments or commoditie CHAP. LXVII Of Regeneration and Sanctification IT is a greater miracle that a man should become a new creature than a man should be cured of neuer so strange a disease Hereunto agree the Prophets as Esay 11. where it is shewed that men as sauage as wilde beasts shall change their nature and become tame so that the Prophet counteth this a miracle yea if wee our selues saw the wilde beasts tamed we would count it a miracle The Fathers thinke that the regenerating of a man is more miraculous than to turne water into wine for the wine is of the grape the grape is of the tree the tree is nourished by the water so that wine after a sort doth come of water so that the one is more common the other is to bring out one contrary out of another a thing of that which haue no cause going before and he that marueileth not at the conuersion of men he hath not tasted of the gift of regeneration and new birth 2 Men must first bee made by feeling of their sinnes to seeke after Christ then by an holy faith to finde Christ and then by newnes of life to dwell with Christ. 3 Wee haue nothing to doe with God the Father the Sonne or the holy Ghost vnlesse we be regenerated 4 As wee haue taken a vaine delight in the vaine course of this life so wee must sigh and pray to be delighted spiritually in spirituall things If the blood of Christ hath washed vs from the guiltinesse of our sins then the holy Ghost hath purged vs from the filthines of our sinnes 5 The reason why the graces of God are sweetest in our new birth is because wee doe after the same fall somwhat to the flesh againe otherwise it would not bee so And regeneration Ioh 3. is the worke of the spirit only although in respect of vs it seemeth contrarie betweene vs and the world for the world thinkes the pleasures present alwaies sweetest so doe not the children of God euen of their spiritual delights nay they are contrary in another thing to themselues for they thinke their present corruptions and temptations euer greatest as in sicke men the last sicknesse is the sorest but they thinke the present feelings of the spirit euer least though it may be they be as great as euer they were before but who knoweth the cause of these things seeing it proceedeth wholy from the spirit of God who as the winde bloweth here and there and in what measure it pleaseth him 6 Seeing we are the temples wherein the Lord will vouchsafe to dwell it is good reason we should cleanse our selues In respect wherof first the Prophet Esay 52. 11. and then the Apostle 1. Cor. 6. 17. building the exhortation of cleansing presuppose this that where God will dwell there is a place cleansed and indeed a temple 7 There is no man of iudgement that though in other places he thinkes many things lawfull or at the least indifferent in their owne nature to be done yet he will not doe them in the temple So consequently if wee be Gods temple as euery Christian ought to bee wheresoeuer he goes we must be cleansed Againe for that the Lord hath made vs priests and we must carry the vessels of the Lord therefore we must be cleane Reuel 1. for priests were to cleanse others and therefore good reason it was they should be cleane and wee if we will be cleansers of others necessarily we must be cleane our selues Yet there is a third argument Iere. 31. 1. which is most effectuall and that is because our heauenly father is holy And if this moue vs not we are rather as seruants holy for feare of the whip or we are mercenaries we will cleanse our selues for hope of reward God our father is cleane therefore we his children must be also cleane God is of pure eyes and no defiled thing must enter into the new Ierusalem wherefore we must cleanse our selues because wee be the Lords Temple because we be priests because our father is cleane and holy A thing is filthy in the Law either by touching another thing that is
sinnes this is a tempting of God and this shall be laid to our charge as wee see that the Lord saith to Dauid that he was in all things vpright before him but in the case of Vriah because his other sinnes which he committed both often and grieuously were but of humane infirmitie and this was contrarie to knowledge and againe he sought meanes to hide his sin and was not easily brought from it yet did hee obtaine pardon because this was but once and he was much humbled for it But Saul often doing the same at last asked counsaile of a familiar spirit by a Witch which he before had punished wherein he did cleane contrary to his knowledge euen for this it was said that the Lord did cut him off Wherefore we haue to pray with Dauid Psal. 19. Lord who doth vnderstand the errors of his life then purge vs from our secret sinnes and keepe vs that no presumptuous sinnes doe beare rule ouer vs. so shall we be free c. For if a man sinne against man there may be an arbiter but if a man sinne against the Lord who shall deale for him As Eli saith to his Sonnes q d. If you had done this being ignorant it had beene a small matter but now you that haue beene taught of me the contrary haue now made the sacrifice of the Lord to stincke and so haue tempted the Lord. 9 As it is a great comfort that no temptation doth inuade vs but that which hath taken hold of the nature of man so this ought to make vs with profit to humble ourselues that there is no temptation vppon any man but the same may take hold on vs in time also 10 Wee are neuer the further from temptation for misliking it but the nearer vnlesse as in iudgement we mislike it so in affection we humble our selues in feare and prayer before the Lord as knowing the same in time may inuade vs. 11 Wee must not keepe our hearts too close in dangerous temptation nor denie mercie to others least God denie mercie to vs. 12 If wee be tempted let vs examine it by prayer whether it be contrarie to the word for sinne by the law is reuealed and rebuked if it be sin then it bringeth the curse for the Lawe accurseth the sinner if it bring a curse then must we tremble if we tremble not let vs suspect that our nature liketh the temptation and let vs apply prayer if we tremble in truth we will neuer doe the thing whereunto we are tempted 13 When Satan cannot get vs to omit grosse sinnes hee will assaile vs with spirituall temptations 14 Those temptations are most dangerous which haue most holy ends 15 If wee conceale our temptations long it is the policie of Sathan to make vs keepe his counsell 16 The Lord through grace doth quench in vs those temptations which would quench in vs his spirit 17 Temptations being resisted to bring a proofe of that grace that is in vs temptation being receiued argueth corruption in vs. Adam should not haue been worse for his temptation no more than Christ but that the one yeelded the other did not 18 They that tremble in the temptation shal triumph after the temptation our faith is as a pots mouth which being large receiued much and being narrowe receiueth but little 19 The godly see their temptations oft much and with profit the vngodly see them seldome scant and without profit 20 Being both feeble in body and sicke in minde when hee felt the Lords strength in his sicknesse nourishing him as also that he did cleere his iudgement and more and more giue him a misliking of euill and a liking of good hee knewe his temptation should goe away in the end CHAP. LXXI Of truth and errors sinceritie and contempt of the word THere is no profit in teaching or hearing without application Ephes. 6. Paul speaking of the trueth calleth it a girdle of truth it must not bee a loose truth out of which a man may easily bee shaken it must be a tied truth not a ranging truth if it bee loose about vs it will fall away with the least flaw of winde Rom. 15. The Apostle speaketh of this putting on of Christ wee must not make a broad cloath of him to make him apparel to warme vs at the houre of death or in some time of trouble but wee must presently make him a garment that it may sit as close to vs as our coates Iames saith in his first chapter that the word must be ingrafted in vs it must not hang by vs but as there is no true grafting without the renting of the old stocke that the newe graft may hee fastned and closed vp in the rent so there is no true receiuing of the word vntill our corrupt wisedome bee rent asunder and the word of God closed vp in stead of it So that as there is truth required so a girdle of truth As Christ is our comfort so he must be put on As the word is receiued so it must bee ingrafted in vs. In more sensible things we are familiarly acquainted with this matter What profit is there in a plaister be it neuer so skilfully made vnlesse it be applied Well nothing indeed is good without applying The Sunne is comfortable but what doth it if wee bee shut vp and it neuer come to vs What nourishment is in meate what vse in apparell if we vse and apply them not So Christ and the word not applied are nothing to vs though most profitable in themselues 2 Truth is a thing specially esteemed of the Lord and it is a seruice so acceptable vnto him that he will not be without it and therefore a rent or pension due vnto the Lord. But why doth the Lord so require truth at our hands the Prophet saith The Lord hath magnified his truth and his name aboue all things and he hath put on himselfe as his name to bee called the God of truth And Christ the second person in Trinitie witnesseth his death to this in calling himselfe not the God of truth but truth itselfe and he bare witnesse before Pilate that he especially came into the world to beare witnesse to the truth so greatly he loued it For the holy Ghost we read Ioh. 14 He is said to be the spirit of truth So we see how great a thing this truth is with God for he makes himselfe glorious in this title and makes it the Crowne of his head his Sonne his Spirit his Ministers are glorified by it In a second respect truth is deare for that Adam being charged to beware of the forbidden fruite had his first assault of Sathan against the Lords truth back-sliding from it he lost all his posfession in Paradise Because of this dealing of the Diuell in Paradise euer since the Lord hath beene very iealous of his truth and wils men should whatsoeuer they doe remember to
perfit Prou. 30. 6. Deut. 4. 2. it is plaine Ioh. 7. 17. Whereunto we must giue our diligence bewaring that the rule of our obedience be not our owne good intent wil or deuotion nor the rebellious affections of our corrupt nature nor that wisedome inuentions doctrines of the carnal man nor the examples customes fashions manners of the world but onely the pure and perfit word of God which is compared to a sword for the cleauing and deuiding of the hard heart If a sword will not serue it is compared to fire for melting and dissoluing of such as wil not giue place to the edge but if we be so stonie as fire will not do vs good it is an hammer to batter bruise and â—ush vs in peeces CHAP. LXXIIII Of good Workes and our obedience to his word IT is written Exod. 10 5. 6. Moses and Aaron did as the Lord commanded them and so did they And the Apostle Paul saith that of our selues we can doe nothing Yet through the Lord Iesus we are able to doe all things Vpon such like places the Papists gather that the commandements may be kept I answere that those words concerning Moses and Aaron are to be referred to that particular action of bringing the people out of Aegypt for both before and after we see many infirmities in them yea with what temporall punishments are they punished that they cannot enter into the promised land That also that was saide of Noah is to be referred to the making of the Arke Gen. 6. 22. So when Dauid prayeth to be heard according to his righteousnes it is in respect of that cause which he had in haÌ„d for the which his enemies did persecute him Againe the children of God from time to time haue fallen into great sinnes as Noah Abraham Lot and Dauid whose examples we ought to lay vp in our hearts to keepe vs from despaire when we feele infirmities in vs. 2 Nothing is so auaileable to obedience as the due consideration of Gods ordinance 3 The obedience of God is as a chaine to tie vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh the chaine and openeth the mouthes of all things to our destruction 4 In good works we must not onely be wrought vpon as patients but worke as agents There be three speciall signes of good workes first a good worke must haue it foundation in the word for a good worke is grounded on a good word and euery plant that is not planted in God his Eden shall be plucked vp In vaine we worship the Lord with our owne traditions whatsoeuer thou doest doe it because God commaundeth thee Now because wicked men may doe good things as sacrifice heare the word pray build houses vse hospitalitie c. we must next see whether these be apples of the tree of faith or no which only purifieth the heart Act. 15. and euen makes the actions pure Kain kneeleth at the altar Habel kneeleth at the altar both sacrifice both obey the commandements in both the same worke according to the same word but the one offers in faith the other not Chore offered his sacrifice Aaron offers his sacrifice the same worke but not the same faith Esau leesing the blessing wept Peter leesing Christ wept here are teares alike but not in truth alike Iudas said peccaui Dauid said peccaui here is repentance the worke like the faith vnlike Yea againe as we must looke to haue a writ from the Lord and with a good writ haue a good heart so we must beware we looke not at these things with a squint eye The Pharisie prayeth in the market places he would haue a good worke in hand but his heart was not right it was mixed with a little leauen of vaine-glorie Heere then falles all the great workes of Papists who will plucke part of their saluation from God and make the Lord to become debtor to them wheras euen the very works of Christ without the promise could neuer haue merited saluation We must say rather my well doing O Lord extendeth not vnto thee all that I doe is nothing I am still an vnprofitable seruant Now all men must doe good workes for the law being written for all shall be exacted of all Vnder the steward we are all contained we must all appeare we must giue an account euery tree that bringeth not forth fruit as well the vaste oke of Bashan as the low shrub shall be all cast into the fire It still runnes in an vniuersalitie yea the very reprobate must doe well and though he cannot attaine heauen yet his condemnation is not so deepe his worme is not so sore his stripes are not so many But is none more bound to doe well than others Yes the faithfull If a brother offend admonish him Though the ignorant shall haue stripes yet they that know the trueth shall haue moe stripes If I had not come saith Christ yee should not haue had such sinnes but now haue ye not wherewithall to couer them yea of the children of God one is more bound to good workes than another Vpon euery soule commeth tribulation vpon the Iew c. Who for that they had the Prophets the tabernacle the couenant and we for hauing good Ministers and Magistrates are especially bound to good works If we would know on whom we should shew these works I answere vniuersally on all euen as our heauenly Father doth on all yet this hath also a bound and restraint Gal. 6. 10. Let vs doe good vnto all men but especially to those that are of the household of faith Among them also they are especially to be helped which most stand in need of our helpe as we may see in the man in the Gospell that lay wounded Lastly to shew why we must prouoke and be prouoked to good workes to passe Iewes and Gentiles we will come to Protestants who are most bound to good workes We are slandered to denie good workes because we would supplant and depose them out of the chaire of Christ and denie them to haue the prerogatiue of saluation But we defend good workes First we affirme good workes out of Ephes. 5. 1. Be ye followers of God as deare children because as God hath called vs to be his children so herein we ought to resemble his image by doing good both to iust vniust Secondly where it is said Tit. 2. 12. that Christ gaue himselfe for vs to this end that he might redeeme vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes we also say that we are debtors to doe good And surely this commends all the paines of Christ if we be zealous of good workes so not to be giuen to good works doth in some sort crucifie him again But it is enough that we haue once grieued him on
lust and the gamester on his pastime is not wearie in sitting vp whole nights and daies so the godly on Gods law they studie in it night and day they studie not by fits and starts as some doe but continually Dauid prooueth his loue to Gods word because he placed his whole delight and felicitie in it as appeareth by the griefe he had in the want of it 5 When many meanes are vsed men stand more excuselesse that in so often repeated and reiterated mercies and methode of teaching will neuerthelesse buy out their condemnation by a willing ignorance and will not be taught Againe we are fitter one time than another to make our profit Tell men of their sinnes to day and they may fleare at it tell them to morrow of it and the teares may trickle down their cheekes and Elihu saith God speaketh once or twice and yet man heareth not till a third time come And shall we thinke our fathers needed this rather than we Surely there cannot be a more sure token that God his spirit is our teacher than that we finde a desire still to more and often hearing and who seeth not that we are subiect to spirituall transmutations and how easily fierie inflamations raised betwixt God and vs doe die if God be silent yea but a little Therefore let vs say with the Church in the song of Salomon chap. 8. vers 13. Cause vs still to heare it Some think to stand in some sort though the Lord build thē not although as the Psalmist saith Except the Lord build all is in vaine so there is a learning of things without the Lord yet the profitable building and learning is onely of the Lord. We are therefore to be deliuered of this common errour which makes vs when we do not profit to accuse our Teachers and to carpe at his matter or to quarrell at his manner of deliuerie wherein as we do not free and excuse all Teachers as faultlesse so it is a certaine truth that teach he neuer so well soundly and orderly yet that will not serue we must haue a greater thing Christ we know made many sermons yet there were many so farre from profiting by him that all that he gained in his life and in his death were not aboue sixe score persons and therefore no marueile though at our preaching some profit not It may be some thinke that if they should heare Christ speake personally to them they should profit and be made by and by perfect good Christians but it is not so Though Dauid was taught by Nathan and Gad two excellent men yet how oft doth he pray after they had taught him that the Lord would teach him To this purpose therefore we must learne two things the Minister teacheth but the eare he that teacheth the heart his chaire and his pulpit is in heauen so that at one time we must attend as it were on two Preachers Now if we thinke all to be one labour perswading our selues that it is enough to listen to men we deceiue our selues and this deceit hath wrought that either we bring no hearts at all but onely our eares and so though the Minister haue some part yet God hath nothing to worke on or else we bring such worldly hearts that there is no roome left within to any further teaching than the eare Hitherto come then the short and the long If we will be taught of God though Christ come to teach vs in his owne person yet we must labour for a double hearing that is both of the eare and of the heart both inward and outward else it shall fall out with vs as with sundrie other things there are some fruites both of corne and plants which come vp but not of any sound seede which commeth to a blade or so but it neuer yeeldeth a ripe substance so there is a momentanie springing vp of some knowledge from some corrupt seede as of eloquence of pleasing words but these men haue nothing but as it were a wilde egge ingendred in them and the fruite of it will neuer last long be the Preacher neuer so forcible in his speech But when God teacheth Amos the heardsman from his cattell Peter taken from his nets and fishing boate doe much profit vs. Many of the Saints of God before vs to this end haue shewed how they haue beene taught Augustine after he had nine yeeres studied Diuinitie in which time no doubt he oft read ouer the Bible yet at the length was much mooued with a place in the 13. of the Romanes Put on the Lord Iesus and this was the place that after often reading he was nothing but ordinarily touched with and yet after Gods spirit laying it to his heart is was the meanes whereby he confesseth himselfe to be conuerted CHAP. IIII. Who be swine and who be dogges BY nature we are all swine and dogges for that wee folllow our owne vncleannesse but especially wee that were Gentiles for in that respect Christ calleth so the Cananitish woman making the Iewes whom hee called children in a priuiledge aboue vs but since the wall is pulled downe Beside our naturall condition we are all vessels of wrath followers of our own gorge vntill that strōg strange change be come vpō vs Esay 11. when of dogs we become lambs of vncleanenes we become cleane Howbeit the Scripture doth not so vnderstand vs to be dogges but such are meant by our Sauiour Christ to be dogges and hogges who hauing the continuall meanes either breake into the contempt of the things themselues or fall to an open despite and violence against the Ministers that bring them Whether it be then that wee turne againe to our owne righteousnes and to seeke iustification by the lawe in which respect Paul calleth them dogges and concision or whether being raised in the blood of Christ we do not onely slip but plunge our selues into the gulfe of sinne againe in this respect wee may bee called swine and dogges For we see this is the estate of the dogge that continuing and carying in himselfe the torment of his owne body and bearing the burden of paine in his bowels he for a while casteth it out and being discharged of it he after chargeth himselfe with it againe so they that carie a fire of griefe in their owne bosomes euen a confidence of their owne righteousnes if hauing for their comfort cast it off resume it are well compared to dogs Such are our papists heretikes and familists The nature of the swine is that being cleane she retireth to her filthines so they on the other side who by the water and fire of the spirit haue beene so cleansed that there hath appeared an open and a sensible change among them if after they fall greedily to their former vanitie they are as swine And so both the falling away from true religion and the reuolting to the former corruptions of life the malitious refusing or brutish persecuting of the word or Ministers
perceiued and felt and of the former that there be two sorts the first which is most fearefull when any doe purposely resist the motions of God his spirit and wilfully refuse the meanes of their saluation Of the which the Prophet Zacharie speaketh chap. 7. vers 11 c. They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an Adamant stone least they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes chap. 28. 15. We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid This was a fearefull estate indeede yet for all that no man can say but some of those hauing so hardened their hearts might be and were afterwards conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not God his spirit in good means yet securely carelesly willingly they lie in sinne without any remorse of it or true taste of good things Such was Dauids state by the space of a yeere before Nathan the Prophet came to proue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwaies than in temptation Sathan may sometimes moue you thereunto The other kinde and hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they do finde small or no ease in themselues for a time Of this kinde the Prophet Esay in the name of some of God his people complained Esay 63. 15. And such was Dauids state after that Nathan had reprooued him and God his spirit began â—â— worke with him yet crieth he out as you heard before of the losse of God his graces and when he saith that God will accept of no sacrifices be they neuer so many or pretious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution pardon from God by the ministerie of Nathan although he neither felt ioy thereof nor true griefe for the other yet because in truth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by God his mercie as you must be if you will haue mercie although he was far off from feeling it or applying it to his wofull conscience his state was good and very well to bee hoped of And you must knowe and bee perswaded that those things which are written of God his Saints and namely of Dauid and Peter and such others are ensamples for vs if wee will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time vntill he come neerer vnto vs by his spirite neerer I say for he is come already vnto you or it may be he neuer went from you because to be grieued and humbled with blindnes of minde and hardnes of heart to belieue certainely the truth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after comfort vsing the meanes of the Word and Prayer the Sacrament of the Supper and the company of God his children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that God his spirit is with such and therefore with you This estate though it may be very grieuous yet it is neuer dangerous much lesse is it fearfull vnlesse any be so wilfull that they doe perseuere and continue in desperate refusing all good meanes vnlesse they perseuere I say for that through the subtill sleight of the spirituall aduersarie and his forcible power whereby God suffereth him sometimes for a season to winnowe them as Wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes euen to speake euill of them But all this is but in temptation and therefore God will be mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie also repented that euer he preached in the Name of the Lord both scarcely abstained from blasphemy Dauid moued with the spirit of ambition thogh dutifully admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually premonished of his weaknes euen by our Lord Iesus yet wittingly rusheth as an horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold corde and fasteneth it with banning and cursing And yet all these obtained mercie most bountifully For why as Satâ—aÌ„ had desired to winnow them so our Lord IESVS CHRIST prayed for them that their Faith thogh it were vehemeÌ„tly assaulted yet should not be ouercome although it was battered yet that it should not be destroyed and though it were sore oppressed that it should not be extinguished And heere be you fully perswaded that though Luk. 22. 32. the words seeme to runne as belonging but to Peter viz. I haue prayed for thee that thy Faith should not faile yet that hee prayed as well for the rest of the Apostles yea for all the faithfull For first he saith not Simon Sathan hath desired to winnow thee but you Why then saith he I haue prayed for thee Verily because he should more grieuously offend then the rest although their offence was very great therefore his and our most blessed Sauiour applyed to him the promise but did not impropriate it to him onely and restraine it from the rest Compare with this place Ioh. 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not only for the Apostles but for all those which should belieue through their word Yea further our Lord Iesus Christ was yesterday is to day and shall be for euer And as the fore-fathers were baptized into him and did eate his Flesh and drinke his bloud so was his prayer effectuall euen vnto them vnder the law much more vnto vs vnder grace And wheÌ„ you can finde testimony of your heart that when you would doe well
euill is present with you and that when you do the euill you would not then do you not it but sinne in you when it leadeth you captiue Rom. 7. much more then whē Sathan worketh withall buffeting you assure your selfe that God hath pitie on you that the vertue of his power shal be perfect in your weaknes 2. Cor. 12. 9. If you belieue according to your faith it shall be done vnto you But you will say you cannot belieue that this vile and crooked hardnes of your heart can bee remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you and I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to God his spirit nor to your selfe who haue receiued it tell me what is the reason why you think you haue no faith Verily because you haue no feeling nor no other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and a fruite of faith And therefore there may be faith without feeling as well as the cause may be without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded or diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and his owne iudgement and feeling so may a spirituall man be so sore wounded by Sathan and diseased by present sight and feeling of his sinfull corruptions specially in temptation that he may thinke yea and may appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid Psal. 51. 12. declared that his heart was vncleane and his spirit crooked or vnstable and vers 14. that he had lost the ioy of his saluation and the spirit of libertie or adoption yet vers 13. he prayeth that God would not take his holy spirit from him therefore hee was not depriued of the spirit of sanctification Here seemeth repugnance but there is none He was depriued for a season of the graces of the fanctifying spirit but none of the holy Ghost wherewith he was sanctified Which graces as God restored vnto him so I am perswaded he will vnto you yea I doubt whether you are depriued of them but onely that partly melancholy and partly Satan worketh therewith make you doe iniurie to your selfe and to the graces of the spirit in you which I beseech you take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedies you should vse which hereafter I will as God shall inable me And I pray you let me vnderstand as I requested in the beginning of your estate iu particular somewhat more and that by this bearer if you can because hee is of your acquaintance and will bring it vnto me faithfully Onely I adde now vnto that I haue written of hardnes of heart at large that you must diligently obserue the word Create which Dauid vseth Psal. 51. declaring how hee had no feeling of his heart To this ioyne that which the Prophet Esay speaketh in the person of God chap. 57. 23. I create the fruite of the lips to be peace peace as well to him that is fare off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid Therefore say with him often and with God his people Esay 64 12. O Lord thou art our father we indeede are clay but thou art our maker and we are the worke of thy hand c. Know you that God can cause Wolues Lions Leopards c. dwell louingly with Lambes Calues Kine Esay 11. 6. c and that which is vnpossible vnto men is possible vnto God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours Yea knowe you that all things are possible to him that beleeueth crie then I beleeue O Lord helpe my vnbeleefe And I dare promise you in the name of our Lord Iesus Christ that you shal haue your harts desire in goodnes Thus abruptly I must make an end I commend you vnto God and the word of his grace which is able to build you vp and giue you the right of inheritance among them which are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so I shall pray for you and much more Yours in Iesus Christ to vse in any neede A LETTER CONSOLATORIE TO Mistris Mary Whitehead THe Lord Iesus Christ by whose blood you are iustified stay and strengthen you now and for euer Amen Seeing we be so miserable blessed bee God that wee bee also mortall seeing wee be subiect to sinne praised bee God that wee are also subiect to corruption It would now grieue vs to bee mortall because wee sinne and by sinne purchase miserie it is sufficient that we shall then neuer die when we shall neuer sinne and then wee shall no more taste of corruption when wee shall no more so much as feare condemnation In regard whereof good Mistris looke not so much to your griefe for the death of your sonne which you see to be the cōmon lot of al and the happie lot of the godly as vpon his freedome from misery his libertie from sinne and his holy change to eternall felicitie And albeit he was young in yeares yet was hee come to sufficient yeares to goe to God that hee that hitherto did grow in Christ should now bee gathered and reaped vp to the kingdome of Christ so that we cannot thinke him to die in his flowers whose perfection groweth to so blessed a maturitie before the Lord. If then you reioyced in him as he was the interest of the Lord you are not much to sorrow that the Lord hath his right Which if your loue to him was right you know did euer appertaine vnto him Hee must not of you his earthly parents be deemed to be lost which of his heauenly father is so surely preserued And without all question his very growing in godlines vnder so manifold afflictions in this life could not haue been so profitable to him and comfortable vnto you as the losse of a few and faint pleasures recompenced with so infinite and vnspeakable ioyes in the life to come are I hope and must be vnto you Be not then so grieued for that
such was Dauids state After that Nathan had reproued him and Gods spirit beganne to worke with him yet hee crieth out as yee heard before of the losse of Gods graces and when hee saith that God will accept of no Sacrifices bee they neuer so manie nor precious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him hee wanted both This is your case and therefore you a in the state of saluation For Dauid was in this case euen after he had confessed his sin and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by Gods mercy although he was farre off from the feeling of it or applying it to his wofull conscience his state was good and very well to be hoped of And you must know to be perswaded that those things which are written of Gods Saints and namely of Dauid and Peter and such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time till he come neerer vnto vs by his spirit neerer I say for he is come alreadie vnto you or it may be he neuer went from you because to be grieued and humbled with blindnesse of minde and hardnesse of heart to beleeue certainely the truth of Gods promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comforts vsing the meanes of the word and prayer the Sacraments of the Supper and the company of Gods children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that Gods spirit is with such and therefore with you This estate although it be very grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere and continue desperate refusing all good meanes vnlesse they perseuere I say for that through the spirituall aduersarie and his forcible power whereby God suffereth him sometime for a season to winnow them as wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes to speake very euill of them but all this is but temptation and therefore God will be mercifull vnto them for Christs sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid mooued with the spirit of ambition though dutifull admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rushing as a horse into the battaile euen then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold cord and fasteneth it with bannings and cursings and yet for all these he obtained mercie most bountifully For why as Sathan had desired to winnow them so our Lord Iesus prayed for them that their faith though it was vehemently assaulted yet should not be ouercome although it was bartered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And here be you fully perswaded that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter viz. I haue praied for thee that thy faith should not faile yet he prayed for the rest of the Apostles yea for all the faithfull For first he saith not Simon Satan hath desired to winnow thee but you Why then saith he I haue praied for thee Verily because he should more grieuously offend than the rest although their offence was very great therefore his our most blessed Sauiour applied to him the promise but did not appropriate it vnto him onely and restraine it from the rest Compare with this place Iohn 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not onely for the Apostles but for all those that should beleeue through their word yea further Our Lord Iesus Christ was yesterday is to day and shall be for euer And as the forefathers were baptized into him did eate his flesh and did drinke his blood so was his prayer effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you doe the euill you would not then do not you it but sinne in you when it leadeth you captiue much more when Sathan workes withall buffetting you assure your selfe that God hath pitie on you that the vertue of his power shall be perfect in your weakenes If you beleeue according to your faith it shal be done vnto you But you will say you cannot beleeue that this vile crocked hardnes of your heart can be remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to Gods spirit or to your selfe who hath receiued it Tell mee what is the reason why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and fruit of faith and therefore there may be faith without feeling as well as the cause may bee without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man bee sore wounded by Satan and diseased by the present feeling of his sinfull corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane or his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirit of libertie or adoption yet hee prayeth that God would not take his holy spirit from him therefore he was not
depriued of the spirit of sanctification Here seemeth to be repugnance but there is not any hee was depriued indeede for a time of the graces of the sanctifying spirit but not of the holy Ghost wherwith he was sanctified which graces as God restored vnto him so I am perswaded he will doe vnto you Yea and I doubt whether you are depriued of them but onely that partly Melancholie partly Satan working therewith make you doe iniurie to your selfe and to the graces of the spirt in you which I beseech you to take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedie which you should vse which hereafter I will as God shall enable me and I pray you let me vnderstand as I requested in the beginning of your estate in particular somewhat more and that by this bearer if you can because he is of your acquaintance and will bring it to me faithfully Onely I adde now vnto that I haue written of hardnesse of heart at large that you must diligently obserue the word Create which Dauid vseth declaring that he had no feeling of hart To this ioyne that which the Prophet Esay speaketh in the person of God I create the fruite of the lips to be peace peace as well to him that is farre off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid therefore say with him often and with Gods people O Lord thou art our Father we indeede are clay but thou art our maker and wee are the worke of thy hands c. Know also God can cause Wolues Lyons Leopards c. to dwell louingly with Lambes Calues and Kids c. and that which is vnpossible to men is possible with God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours yea know you that all things are possible to him which beleeueth Crie then I beleeue O Lord helpe mine vnbeleefe and I dare promise you in the name of our Lord Iesus Christ that you shal haue your hearts desire in goodnes Thus abruptly I must ende I commend you to God and the word of his grace which is able to build you vp and giue you the right of inheritance among them that are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may bee kept blamelesse vntill the comming of our Lord Iesus Christ. Faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so shall I pray for you and much more Yours in Christ Iesus to vse in any neede R. GREENHAM ANOTHER COMFORTABLE LETTER BY MASTER R. G. TO MASTER M. BRother beloued in our LORD IESVS CHRIST seeing you haue had heretofore not onely Knowledge but also experience of Gods gracious and mercifull goodnesse in Iesus Christ of your owne vnbeliefe and of Sathans subtlenesse I could maruell why you should giue such place and not keepe your ground no surer if I were not much acquainted with such occurrences I knowe not therefore whether with wordes of rebuke or of comfort I should seeke to relieue you Because I cannot come vnto you my counsell and desire is that you would come vp to London the next Terme at the farthest that so I might aske of God to frame my speech to your good In the meane season I beseech you to call vnto minde that which you cannot bee ignorant of that in the Lawe Sacrifices were offered for Gods people not onely at their first entrance into couenant with the Lord but also afterwards many times and that not onely for sinnes committed by ignorance but also by error that is Forgetfulnes Frailenes Retchlesnes Carelesnes c. If you haue not Tremelius his Translation by you you must take heed of the English that hath ignorance for they failed that so translated it It is manifest that the sinne of error is there opposed against the sinne committed with an high hand that is a blasphemie with contempt of God and making his Law of no effect but to be in vaine Which sinne I am sure you are most farre off from I would you were as farre off from vnbeliefe and distrust That Gods children may fall after their calling into diuers foule faults may appeare by many proofes First in the Law when the Lord speaketh in his Maiestie and proclaimeth his glorie yet in how manie wordes commendeth he his mercy and for how many seuerall sorts of sinnes Doth not Esay the holy Prophet call the people of his dayes the people of Gomorrah and their Princes the Princes of Sodome Doth not hee accuse them as grieuous transgressours both of the first and second Table and yet doth afterwards promise them that though their sinnes were as crimson they shall be as white as snow though they were red like skarlet they should be as wooll Doth he not charge them that they were sunke deepe in rebellon and yet exhorteth them to returne vnto the Lord Yea doth he not charge them not onely with rebellion but also with vexing the holy Spirit of God And yet reade what is written Pray as there you may learne of Esay chap. 63. vers 7. 15. 16. What doth not the holy Prophet Ieremie shew that Ephraim was as an vntamed calfe c. yet so soone as he mourned and was ashamed of himselfe doth not the Lord shew that his bowels of mercy were troubled for his estate Doth nor the Lord offer mercy vnto the prophane and forgetfull transgressours of his holie couenant Is not this part of the couenant made with all the sonnes of Dauid in Christ Iesus that if they not only omitting many good things but also committing rebellions iniquities that though he may visite them yet it shall be with the rod of his children and that his mercy he will not take from them nor breake off his couenant made with them in Iesus Christ Therefore remember that the holy promises threatnings precepts examples are written that we should not sinne but If any man sinne wee haue an Aduocate with the Father Iesus Christ the iust and hee is â—he reconciliation of our sinnes and not for our sinnes onely but for the sinnes of the whole world Doth not the blessed Apostle Paul charge the Corinthians whom hee affirmeth to be rich in Christ and destitute of no spirituall gift to bee more carnall than spiriuall yea babes in Christ yea to be fallen into idolatrie committing of euill things fornication tempting not onely of God but of Christ yea murmuring against them yet doth he not herein comfort them that no temptation hath taken hold on them but such as appertaineth to man and that God will be mercifull vnto
Dauid prayeth against presumptuous sinnes that they should not reigne ouer him signifying though hee sinned presumptuously yet if hee did not perseuer in presumption obstinately without desire to repent that such sinne or sinnes were pardonable Now the Lords couenant towards his in Iesus Christ is not to deale after their sinnes nor to reward them after their iniquities much lesse will he not regard in wrathfull displeasure their infirmities For if he should so marke what is saide or done amisse who were then able to abide it But with him is mercie in Iesus Christ that he may be feared Therfore lift vp your hands which hang downe and strengthen your weak knees and say vnto your soule Why art thou so cast down and vnquiet within mee I will yet trust in Iesus Christ and waite vpon the mercifull graces of God purchased by his merits Consider that true humilitie ariseth of faith in Iesus Christ and that is true Faith that ingendreth humilitie as we may not diminish our sins so may we not too much aggrauate them nor diminish Christs merits haue euermore in your minde the example of the prodigall sonne who saith not I am not thy sonne but I am no more worthie to be called thy sonne hee saith not Let me be thy bond-slaue Nay hee saith not Let me be thy hired seruant but Let me be as one of thy hyred seruants his Father came and met him and fell on his necke c. So shall it come to you good brother I need make no more application the holy annoynting which you haue receiued will bring the old mercies of God vpon others and vpon your own soule vnto remembrance and leade you into all trueth which shall be requisite for your saluation Put your trust in the Lord and be you assured beleeue his Ministrrs and you shall prosper The Lord Iesus came not to breake the bruisedreede nor to quench the smoking flaxe his grace shall bee euermore sufficient for you and his vertue shal vnto the end manifest it selfe in your weaknesse Now therfore I beseech him to preserue your bodie and soule and spirit vnto his most glorious appearing Faithfull is hee that hath called you and promised who will also performe it Amen From my house in London in Warwicke Lane Annâ— 1591. Feb. 24. Yours in Iesus Christ as he hath bene RICHARD GREENHAM A LETTER CONSOLATORIE WRITTEN TO A FRIEND AFFLICTED IN conscience for sinne Grace and peace in Iesus Christ. MY very good and louing friend in the Lord Iesus I vnderstand by M. H. who oft trauaileth into those parts that you require of me letters of comfort for reliefe of your afflicted and distressed conscience Wherein I could bee glad to performe any dutie that is within the compasse of my poore abilitie But your best and soundest comfort as I take it lieth in those that haue themselues beene exercised with that triall who from the comforts of Christ that haue abounded in them are best able to comfort those that are in like sort afflicted by the hand of God Againe I haue written vnto you many times of this argument if my Letters remaine with you they may alwaies speake for me that which I am able to say to that poynt If you require more than I haue written before this then were it reason you should send me my former letters that I might know where to begin that which remaineth My leisure is not great as you know and there is nothing whereinto I enter more vnwillingly than into this labour of writing Yet that you may vnderstand that I haue not altogether forgotten your old loue towards me nor haue suffered mine affection towards you vtterly to decay I will endeuour at once as briefly as I may to remember vnto you so farre as I can cal to mind the summe of all that I haue written vnto you heretofore The question as I take it that lieth in controuersie betweene your conscience and the enemie is of the assurance of your saluation Wherein I would haue you first to consider what is or at any time past hath beene the testimonie of the spirit of God vnto your spirit and then I doubt not but either from present sense of the same spirit of God crying in your hart Abba Father or from the remembrance of the daies of old wherein you had a comfortable assurance of Gods fauour you shall be able to repell the force of this temptation considering that the holy Ghost cannot lie that God whom he loueth vnto the end he loueth and because his gifts and calling as the Apostle saith are such as whereof he doth not nor cannot repent him Then consider the nature of faith which how weake and vnperfit soeuer it be it cannot be deuided euen by Sathan himselfe to be faith according to that which is said I beleeue Lord helpe thou mine vnbeleefe And if you haue faith euen as much as a graine of mustard seede c that faith apprehendeth Christ Iesus in whom there is all sufficiencie of saluation and in whom we are complete so that whatsoeuer scruple ariseth from our selues or is enforced of the enemie from any imperfection that is in vs it neede not at all to dismay vs because we saue not our selues but are saued by him Who is made vnto vs from God wisedome righteousnesse sanctification and redemption that who so glorieth should glorie in him And indeed there is no surer refuge when the enemie distresseth vs than renouncing our selues to professe the onely name of Christ Iesus who dyed for our sinnes and rose againe for our iustification For if the enemie shall say we haue sinned our answere is Christ hath dyed for vs yea is risen againe yea is ascended into heauen c. If he say we want the righteousnes of the Law we must answer Christ hath fulfilled the Law that we by him might be made the righteousnes of Christ If he say we are in nature corrupt and therefore both vnworthie and vnfit for the kingdome of heauen we must answere him with the words of Christ himselfe For their sakes haue I sanctified my selfe Finally whatsoeuer shall be obiected against vs by the enemie our answere must be that in Christ all the promises of God are Yea and in him they are Amen That all fulnes dwelleth in him and that in him we are perfected so that we may boldly say with Saint Paul There is no damnation to those that are in Christ Iesus If Sathans importunitie and impudencie will not thus be answered we must end all disputation with him by our selues and send him vnto Christ who amongst other parts of his office towards vs performeth also this for vs both before his heauenly father and against all our aduersaries that he is our aduocate to plead and defend our cause which yet is not so much ours as his owne because the question is not of our merits or satisfactions
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
to folfow it 586 Seeking of God 836 Sermons â—6 twice on the Sabbath 563 SeruaÌ„ts their maisters dutie 163 177 their dutie to their maisters 784 Shame and shamefastnes 851 Shepheards and heardsmen 306 Sicknes in minde how cured 5 794 all are sicke 793 their impatiencie to be borne with 7 rules for them 34 to visit the sicke 275 what they should doe in their sicknes 640 715 Signe of grace 170 how it differeth from a figure 138 Silence in meetings not good 5 not too strict 64â— Similitudes of things naturall and better knowne applied to things diuine and lesse knowne vnto vs 11 12 15 16 18 20 21 29 4â— 4â— 244 245 247 262 264 285 613 100 â—52 162 164 166 174 874 875 876 877 294 265 636 640 651 652 655 656 659 661 673 676 682 685 689 693 7â—4 710 713 717 752 722 776 785 79â— 793 802 809 813 819 822 829 Simplicitie godly 715 Sinceritie 161 209 Sinne to finde out specialll sinnes 5 and to confesse them 10â— 484 cause of it within vs 30 in what respect worldlings leaue it 616 fearefull to make a sport of it 626 secret sinnes 37 262 272 610 5â—1 secret sinnes not repented of 461 sinnes not equal 631 euery sinne hath two reasons for it 670 the death of it in the faithful 682 first motions of sinne must be crucified 467 particular sight and loathing of speciall sins 475 wisedome of Gods children to preuent sin 514 of three things which may keepe vs from it 697 two heads of many sinnes 703 ripenes in sins 712 foure companions of sin 7â—0 the cause of the losse of many blessings 786 dominion of it 527 528 presumptuous sinnes 852 to leaue sinne and to repent 85â— differ 858 to leaue it not sufficient 304 sinne of apostacie and fiue reasons to disswade therefrom 627 A maruellous great prerogatiue to be freed from the bondage of sinne 90 we must deale with our sinnes as the iudge doth with malefacters 4â—9 Singing of Psalmes with feeling 30 Sleepe triall therein 36 Slothfulnes 1 Sobrietie at all times required 769 214 Societie 14 of the wicked ought to be shuâ— ned 610 612 â—93 Gods children how sweete 458 Sophistrie of the diuell 734 Sorrow two extremities in it 16 not to delay sorrow for sin 29 worldly 265 godly sorrow 282 signes of it 284 it must be continued 286 it is the way to heauen 285 foolishly put off 95 Soule the consumption thereof 4â—7 starued 846 847 Speech good in meetings required of dutie 647 to speake pleasing things and serue the time 750 Spirit of God comes by the word 12 two workes thereof 13 singularitie of spirit 37 religion vnprofitable to those that want the spirit 241 precepts of not quenching the spirit 242 testimonie of it 875 of faith 484 of cheerefulnes 556 Spirituall man must haue an alteration 42 Superstition 35 41 it breaketh off loue in all estates 801 popish superstition described 345 Surmises euill against others 263 666 Swearing 659 790 Swine who be 455 T TO be taught of God 469 temptation 37 702 47 when and how it breeds 39 wee must not yeeld in it 865 866 how to know whether wee be tempted 816 why many are ouertaken therewith 300 how we conspire with Sathan therein 876 how God tempteth vs 813 what it may teach vs 874 resistance of it a signe of grace 874 dispute not with Sathan 874 Terrors of minde sudden 48 Thanksgiuing 812 of al sacrifices most acceptable 40 483 to God for feeding our soules 177 it was a chiefe exercise of Dauid 458 459 How a Christian may say vnto the Lord I am THINE 449 Thoughts euill resting in the minde how dangerous 267 why Gods children are often exercised therewith 27â— euill thoughts on the Sabbath depriue vs of the fruit of Gods worship 171 two kinds of thoughts 704 what Satan doth suggest into men 748 Conscience of thoughts 543 Theefe on the crosse 794 notes markes of faith in him 693 Time the â—ithe of it to Gods worship 1â—5 To redeeme it for good meditations 471 Tinder the efficacie of it in our nature 676 Trauelling on the Sabbath 167 Tree of life Adam had it for a signe 133 Troubles necessarie to feele them for foure causes 439 Two things sustaine vs in our troubles 508 Trust. 29. to trust onely in God 494 Truth how we ought to speake it 622 Truth and peace go together 728 how God punisheth such as receiue not the truth in loue 802 3. kinds of truths 818 V VAnitie both of life and religion is deceit 501 Vertue two speciall fruites of it 260 Visitation of the sicke 275 Vnbeleefe the godly often troubled with it 95. why we see it not 5â—7 how it is shewed vs. 549 Vngodlines 41 Vnmercifulnes how great a sinne 837 Vnthankfulnes 41 punished 269 cause of it 678 Vse of the creatures 41 813 Vaine-glorie 518 Why God visiteth his dearest sernants 445 Visions how farre to be beleeued 41 Vowes rash 822 what a vow is 477 two things hinder vs from holy vowes 478 to vow against drunkennes 479 Vowes in baptisme must be remeÌ„bred 477 against Whoredome Ibid. 41. Vowes in holy purposes 397 Vsurie 41 Vulgus how it may be taken 667 W WAiting on God properties thereof 17 Wanâ— to lament it in others 457 Wantonnes ends in wickednesse 727 799 468 Watchfulnes 703 527 two causes of watching ouer our hearts 616 304 Way in it three things to be considered 703 euill way two things to be considered therein 416 The way of lying what it is 411 why it is so called ibid. the good way must be chosen ibid. Wearines in good things 531 453 Warfare of a Christian. 531 29â— 298 Description of a wicked man and why he is so called 450 451 Wicked their societie to be auoided 610 how they walke in sinne and know it not 614 the diuell helpes them in meditation 463 punished 699 Wickednesse and wantonnesse 468 Wife how the husband should gouerne her 124 Will free 525 how accepted for the deede 61 Wisedome how to hold it fast 609 what it is 625 99 how the faithfull are wise 124 461 our owne wisedome to be suspected 57 Difference betweene true and false wisedome 414 415 Wits the diuell chuseth the best for his seruice 62 Witchcraft 468 aduertisement against it 42 how cured 822 consulting with witches is to aske counsell of the diuell 578 581 Wonders to beware of 822 Word of God 649 549 preparation to heare it 42 true arguments of Loue thereto 453 the power of it 282 283 857 it is a treasure and hidden 289 few loue it therefore 290 wherfore so many neglect the word 462 how it is found before it be sought 291 famine of it 791 loue to it 440 5â—4 44â— it is necessarie for safe direction 475. to keepe it in a good conscience bringeth wisedome 466 it yeelds most profit pleasure and glory 457 whole felicitie therein 470 direction thereof safe 475 why Gods word is wonderfull 410 it neuer
2 Spirit of faith and regeneration not vtterly quenched That the regenerate leese not the spirit of sanctification Ioh. 3. 7. 8. Ioh. 10. 28. 29. Note Simile Simile Vse of the doctrine of quenching the spirit 1 2 3 The notes of the spirit of sanctificatioÌ„ 1 First difference is in illumination 2 3 Knowledge of the godly like the Sun of the wicked like lightening Second difference in affections 1 2 Example How the faithfull loue God 2. Pet. 1. 2. 3. 4. The fourth rule The mercies of God how they worke in the wicked Notes of sanctification 1 Note Simile 1 2 3 4 What the godly are to feare Dauids feeling lost Note Our ioy may be lost Example Their state after arelapse We be as ready to murmur as the Israelites Murmuring Nature of murmuring Death Impatience Note Fauour of God how precious Riches no argument of Gods fauour Remedies against murmuring Faith in our Redemption and Faith in Gods prouidence goe together Belieue Gods prouidence and patience towards thee Rom. 2. 3. 4. Deut. 8. The second helpe against murmuring faith of our redemption Rom. 8. Gen. 24. 3 Beleeue thy sanctificatioÌ„ The conuersioÌ„ of a sinner how great a thing it is Esay 11. The third helpe faith of the resurrection See the treatise of the resurrection in the second part The fourth beleeue eternall life is thine The fift stay against murmuring Prouidence â— 2 3 Particular prouidence Note Examples of Gods prouidence See the treatise of the resurrection in the 2. part Psalm 37. A good obseruation 1 Properties of a patient minde Phil 4. 11. Ierem. 45. 4. Gen. 28. 1. Tim. 6. Psalm 4. The feeling of forgiuenes of sinnes brings coÌ„tentation with it The second propertie of patience Prou 10. To receiue earthly blessings from the Lord wee must be voide of distracting cares Matth. 6. and resigne all our right into his hands Conclusion 1 2 3 4 1. Sam. 2. 30 Rules of true zeale Hypocriticall zâ—ale Brownisme Matth. 7. * Or though we know nothing by our selues 1 Cor. 4. 4. How to censure other men Admonition 2. Propertie True zeale and humilitie goe together Iob 31. How inferiours admonish superiours 3. Propertie To reioyce in the publike prosperitie of the Church when priuate crosses make vs sad 4. Propertie True zeale not blinde in reprouing sinne in â—indred Pâ—râ—es â—olly The â— note of zeale Ioh. 29. 8. 9. Brownists Admonition little practised The 6. note zealous in defence of the poore The 7. note 2. Cor. 12. 2â— The sinnes of the flocke are the sinnes of the Pastor Two speciall fruits of vertue which euer increase one another A good name more precious thaÌ„ gold Effects of a good name most comfortable in all states sorts of men Magistrates Lawyers Preachers Schoolemasters Captaines Psalm 40. 1. God will turne c. Godly poore Poore 1 Not to hurt our neighbours good name Susanna 2 Care to get a good name Care of a good name keepes vs in obedience 1 Infidels haue no good name The first step to a good name a religious care against open and outward sinnes great and small Simile Eccles 10. 1. Simile Note The iudgement of the world of the godly A religious care against secret sinnes which bring vs out of credit with God Secret sinnes many waies reuealed wheÌ„ the Lord will afflict vs. Euill surmises Eccles. 7. The second step to a good name Auoide occasions of euill Example A prayer Note The third step to a good name is to be plentifull in good workes Simile 1 Two rules of good workes 2 Looke well to thine affectioÌ„ to the end thou hast purposed in thine heart of euery good worke 1 2 3 Good counsell against euill report 1 2 1 2 Psalm 37. 5. 6 Offences Non â—inor est virtus quaÌ„ quaerere paris tueri Euill report 1 2 They are shamelesse men which regard not how they be reported of Worldly sorrowe Hypocrisie 1. grosse 2. close 1 2 Special rules when a secret sinne is cause of euil report 1 Ioshua 7. 2 How wee ought to profit by euill reports â— Two occasioÌ„s of euil reports An euill thought resting in the minde how dangerous Vse of false reports 1 2 Luke 14. 11. Iam 4. 6. 1. Pet. 5. 5. Gen. 3. Examples of pride Gen. 11. 7. Exod. 14. Hester 7. Dan. 4. Amos. â— 1. King 20. 22 2. King 23. Act. 12. 23. 2. Chro. 16. 10 1â— 2. King 20. 2. Chro. 32. 37 Vnthankefulnes punished 2. Chro 35 Dauid Matth. 16. 17. Matth. 26. Priuie pride and the fruit of it 2. Cor. 12. Saul Ahab Rehoboam 1. Sam. 9. 12. 10. 22. 1 King 2â— 27. and 29. 1. King 12. 24. Humâ—tie in the godly Abraham Isaac Iacob Ioseph Moses Dauid Pledges Ezekiah Iosiah Asa. Esai 38. 2. Chro. 34. 1â— Ezechiel Zacharie Elizabeth Marie Wherefore the Lord huâ—bleth his childreÌ„ before that he honoreth crowneth them with his graces 1 2 3 Priderots and coÌ„sumes many good gifts of God â—â— vs. Aphantasticall humility Impatiencie It is best for vs vnder the crosse to bee thus minded Gen. 22. 2. Sam. 15. How to auoid the crosse or to be freed if it become A Stoicall numneffe When sinners die a quiet death it is an euill signe A heart obdurate and hard in sinne Not too greedily to desire prosperitie Prosperitie Gods iudgements To accept the good meanes in time when God calleth vs to repentance Note Rom. 2. 4. Spirituall pride Note Pray well before after preaching As graces increase so desire thy feare may increase Wherefore our feeling and ioyes are but by fits Vnthankefulnes cause of dulnes Strange doubts in the godly of Gods wisdome power c. Wherefore Gods childreÌ„ are often exercised with euil thoughts How the godly by not suspecting their affectioÌ„s may fall to grosse actions Security how dangerous Note Pro. 28. 14. Our priuie pride not respecting the meanes had plentifully how it is corrected AbseÌ„ce from the congregation Note Victorie ouer our faults before they get strength and breake forth Psalm 119. By what mes sengers God awakens his children Psalm 11â— Use of the former doctrine 1 2 3 To visit the sicke Heb. 11. 25. 27. Hebr. 12. 2. 3. Foolish children For what causes the Lord afflicteth parents in their children Education of children Mariage bed to be saÌ„ctified with prayer Godly children Gods speciall gift * As beautie strength wit c. * If the childe reseÌ„ble his pa rent sin beautie strength wit for the most part naturally hee is infected with the sins which accompanied those gifts in his parents as pride vaine-glory A notable meditatioÌ„ in the correctioÌ„ of children 1 The follie of some parents 2 PareÌ„ts must giue their children a good example in their priuate familie When to begin to catechize children Wee must mourne and pray in the corrections of our children Household gouernment The want of household discipline cause of many euils A note for parents Obiection That pareÌ„ts may haue a good conscience
they are corrected for it And yet deale with these and such like men for the euil education of their children and they will answere doe not wee as much as is of vs required Wee send our children to the Church to be instructed of the pastor and to the schoole to be taught of the master if they learne it will be the better for them if not they haue the more to answere for another day what can wee doe more But remember O man consider O woman whosoeuer thus speakest that for thy sinnes sake and thy want of prayer there may be a plague vpon the pastors paines and a curse vpon the teachers trauaile If parents would haue their children blessed at Church and at schoole let them beware they giue their children no corrupt examples at home by any carelesnes prophanenes or vngodlines otherwise parents will doe them more harme at home than both pastors and schoolemasters can doe them good abroade For the corrupt example of the one fighteth with the good instruction of the other which is so much the more dangerous because that corrupt walking is armed with nature and therefore more forceably inclineth the affections of children to that side And further experience teacheth vs that children like or mislike more by countenance gesture and behauiour than by any rule doctrine precept or instruction whatsoeuer Some there be also that will not haue their children taught vntill they bee ten or twelue yeeres olde because as they say before that age they haue but an apish imitation To whom I answere that although indeede they cannot then deeply discerne nor profoundly conceiue things yet how many things before those yeeres both will they receiue and remember And I demand if children being apish in imitating euill whilest they be yong which they will haue the habit of when they be old why may they not much more better doe apishly good when they are young which they may doe carefully when they are old Besides let them so goe vntaught and they will grow so headstrong that they will sooner be broken than bended And sure it is that one stripe or two wordes will doe more good to a child in the beginning than an hundred stripes afterward And here let parents bee admonished of their vndiscreete correction who doe their children more harme in shewing a merrie countenance after their discipline vsed than they doe good by their chastising although in their anger they be corrected Neither doe I purpose to take away naturall affections and a Christian kinde of compassion in all our censures for it is my great complaint of the brutish vnmercifulnes of many parents herein but I would wish Christians to correct their vndiscreete affections herein by heauenly wisedome Neither am I so Stoicall as to denie a more milde and affable kinde of speech to bee both lawfully and conueniently vsed to children but yet I wish it to be voide of all vnseemely leuitie and without all shewe of foolish vaine and vnnecessarie behauiour To bee briefe how needfull household gouernement is towards our children it may appeare by the slender thriuing and smal profiting of religion and vertue either in the Church or Common-wealth For complaine men and preach they neuer so much abroade vnlesse they wil begin to reforme their owne houses and giue religion a roome at home especially in their owne hearts they shal trauaile much and profit little And surely if men were careful to reforme themselues first and then their own families they should see Gods manifold blessings in our land vpon Church and Common-wealth For of particular persons come families of families townes of townes prouinces of prouinces whole realmes so that conueighing Gods holy trueth in this sort from one to another in time and that shortly it would so spread into all parts of this kingdome Well I say let there be neuer so good lawes in cities neuer so pure orders in Church if there be no practise at home if fathers of families vse not doctrine and discipline in their houses and ioyne their hands to Magistrate and Minister they may but most vniustly as many haue done complaine that their children are corrupted abroade whereas indeede they were before and still are corrupted at home Alas if parents to whom the comfort of their children well brought vp is a precious crowne will not informe and reforme their children in the feare of God whom it doth chiefly concerne how should hope sustaine these men that others will performe this dutie to them for whom the charge doth farre lesse appertaine Lastly let parents remember that therefore oftentimes they haue disordered and disobedient children to themselues because they haue been disobedient children to the Lord and disordered to their parents when they were yong wherefore because they haue not repented the Lord punisheth their sinnes committed against others with the like sinne in others against themselues Wilt thou know then O father how thou maist haue that blessing to be the blessed father of a blessed seede wilt thou know O mother how to auoide that curse to be the cursed mother of a cursed seede then bring thy children within the couenant endeuour to make thy sonne by nature the sonne of God by grace and thy daughter by nature the daughter of God by grace and remember that God which on his part protested to our father Abraham that he was all sufficient for the accomplishment of his promise in giuing him a blessed seede required also of our father Abraham for his part that he should walke before him and be vpright Wilt thou then haue the one part of this couenant that is that God should blesse thee in thy seed then remember thou also the other part that thou walke before the Lord and be vpright Wilt thou haue thy children as the blessed seede of Abraham teach them with Abraham the commandements of God pray for them with Abraham that they may liue in the sight of the Lord be readie to offer them with Abraham that they may bee an holy sacrifice to the Lord It is thou O man O woman that maiest do thy child the greatest good and the greatest harme if thou praiest for him and repentest for thy selfe the Lord will blesse thy care the pastors paines and the teachers trauaile But if thou despisest these duties the Lord will denie thee those blessings and the curse of God will bee vpon thy childe at home in thy house abroade in the Church and in the schoole And seeing that the Lord hath promised that hee will bee thy God and blesse thy seede if thou bee faithfull thou maiest both hope that thou art of the faithfull if thou haue a blessed seede and feare that thou hast not as yet the blessing of the couenant when thy seede is cursed But some will say had not Iacob wicked children and Dauid godlesse sonnes And doth not daily experience teach vs that wicked men haue godly children Yes for besides
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 Simâ—on 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
men of the East or all the wisedome of Egipt 1. King 4 30. But where is this learning found in the booke of God soundly vnderstood and sauingly applied vnto the conscience Who is the teacher the principal maister is God himselfe They shall be all taught of God saith Ieremie God opened the heart of Lydia saith Luke He sits in heauen that teacheth the heart saith Augustine Paul may plant and Apollos water but it is God that giueth the encrease saith Paul The ministers indeed are Gods instruments in the Church maisters of families ought to be his instruments in the house yet as Iohn only baptised with water Christ with the holy Ghost so these may speake to the outward â—are it is God that must giue vs vnderstanding in all things If we pray God to be taught as the Eunuch did Philip he will say vnto vs Ephatha be thou opened for an huÌ„ble petitioner findeth that knowledge which a curious searcher can neuer find out This well is deepe we haue nothing to drawe let downe the bucket by this chaine and thou shalt drawe vp liuing waters of eternall life But thou hast drawne vp and drunke them downe and findest them sweeter than the honie combe forget not with the prophet to praise the Lord he desireth no more he delighteth in nothing else Let his praise be in thy mouth when his law is in thine heart But take heed that thou praise him in sinceritie For faire without foule within white without blacke within and in a word all painted sepulchers they are abominable in the sight of God Chrysost speaketh to such persons thus thou hypocrite if it be a good thing to be good why wilt thou appeare to be that which thou art not if it â—e an euill thing to be euill why wilt thou be that which thou wilt not appeare if it be a good thing to appeare good it is better to be good if it be an euill thing to appeare euill it is farre worse to be euill Therefore either appeare that which thou art indeed or be that which thou dost appeare Euery one who desireth to seeme that which he is not indeed is an hypocrite saith Augustine Verse 8. I will keepe thy statutes O forsake mee not ouer-long THe Prophet now considering all that he had saide namely that all were in a blessed estate which keepe Gods commandements that they worke none iniquity that God had commaunded the obseruation of his law that hee desired to obserue it lest he should be confounded and that he should haue iust cause to magnifie Gods name when hee had learned Gods word hee concludeth this portion in these wordes I will keepe c. In which obserue 1. a promise 2. a prayer A promise I will keepe thy statutes a prayer O forsake mee not ouer long 4. I will keepe c. 1. By thy grace and assistance for otherwise I am not able I will laye vp thy statutes not in my closer to preserue them from corruption nor in thine house to keepe them from ruine but in my memorie to remember them in mine heart to loue and like them and in my life to bee directed by them The word statutes is in our Englishe Leitourgie translated Ceremonies and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leuiticall Priest hood And they were so named because the ceremonies of Moses were not idle spectacles or obseruations belonging to the outward man but types shadowes and pictures of farre greater things But happily by that figure Synechdoche this part of the law is vsed for the whole word of God Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe but was carefull to knowe what was meant by euery ceremonie that in them hee might finde CHRIST the ende of the Lawe and in a worde that the Types of the ceremoniall Lawe and impossibilitie of the morall might bee as a schoole-maister to bring him to IESVS CHRIST If the King of Israel keepe Gods statutes the people of Israel will bee ashamed to neglect them Caesar was wont to say Princes must not say Ite goe yee without mee but Venite Come yee along with mee So saide Gideon Iudg 7. 17. As yee see me doe so doe yee Once againe note that for the better obseruing of Gods law wee should euer carie with vs holie purposes and for our better going on in that way laye vowes vpon our selues Dauid in this verse promiseth to doe so and verse 106 sweareth to doe so I haue sworne and will performe it to keepe thy righteous iudgements Last of all doth Dauid labour to finde CHRIST in the law Why then doe not we labour to finde him in the Gospell and vpon euery occasion to applie him to our selues When I am saith Augustine assaulted by some wicked thought I then bâ— take mee to the wounds of CHRIST when my flesh casteth mee downe by the remembrance of my Sauiours woundes I rise vp againe Deth Sathan assault mee I flie to those bowells of mercie who are in my Sauiour and hee departeth away from mee Am I enflamed with lust I quench that fire with the meditation of Christs Passion Am I in any trouble I finde no more effectuall remedie then the woundes of CHRIST in them I sleepe securely and repose my selfe without feare CHRIST died for vs there is nothing so deadly which is not cured by the death of Christ. I see saith he the bowels of CHRIST through the wounds of CHRIST euen through the holâ—s in his side I behold the secrets of his heart O Lords forsake mee not ouer long God had begunne a good worke in him his desire is that hee would finish the same and therefore he prayeth that howsoeuer by the corruption of his owne heart the malice of Sathan or the pleasures of the world hee should perhaps faile in keeping that vowe which hee had formerly made and therefore for a time be left to himselfe and forsaken of God yet it would please him not to forsake him ouer long but that though he fell he might rise againe being taken vp by Gods owne hand Saul was forsaken aâ—d forsaken vtterly Dauid fearing the like desertion desireth that hee might not be forsaken for euer True it is indeede that for the correction of some sinne the triall of their faith the exercise of their patience the manifestation of his glorie and for their owne better knowledge of themselues GOD seemeth to withdraw himselfe from his seruants And as a Nource dealeth with young children to leaue them to themselues and to hide her selfe at some Pillar or vnder some curtaine that they taking some falles may both see their owne weakenesse and knowe how much they are beholding to her for preseruing them when they fell not and taking them vp beeing fallen Thus Peter was forsaken for a minute CHRIST IESVS for a fewe houres Dauid for a fewe moneths and Iob for a fewe
most sweete and soueraigne remedie of his grace So ancient and so experienced a souldier as you are in this spirituall battaile should now be valiant and strong vnto the combat and though victorie be not to be hoped from the weaknesse of flesh yet the experience we haue had of the goodnesse of God in our former troubles ought to assure vs of the returne of his helping hand in all our necessities Shall I put you in minde of the grace of God towards you in your comforting of others euen then when your selfe haue been in some discouragemēt If others haue receiued comfort from you raise vp the same comforts vnto your selfe Neither is there any cause you should feare least the spirit which in you was able to erect and confirme others should not be able to refresh and comfort your owne soule In other things we loue our selues too much and doe well vnto our selues rather than to others but here many times by the fraud and deceit of the enemie wee are made cruell vnto our owne bowels and become his abused instruments to torment our selues Who will put a sword into the hand of his aduersarie to wound himselfe withall And who will strengthen his enemie that is alreadie too strong for him Yet this is our folly that we will conspire with Sathan against our selues and arme him with weapons vnto our owne destruction Saint Peter saith Resist the diuell being strong in faith We must not therefore yeeld our selues vnto his tyrannie nor cast away that weapon of faith by which alone wee may bee able to ouercome But I will vrge this argument no further I know that the benefits of this life are common for the most part both to the reprobate and to the elect yet both in those which are common there is a great and large difference and there are some so singular as carrie with them a stronger testimonie of the fauour of God than that it may without impietie be denied In common benefits it holdeth that as things most aduerse are yet turned vnto our good so much more the good gifts and blessings of God doe carrie with them a testimony of his loue and fauour towards vs. For as the Lord speaketh vnto vs in the word and by his spirit so his good and fatherly prouidence towards vs is not without voyce but soundeth aloud vnto the declaration of his loue But there are as I said some benefits so special that the vse of them is proper only vnto his children Remember with me the first time of this trouble dismaying of your conscience and remember withall how many meanes the Lord hath ministred vnto you for your comfort What shall I say of those whom the Lord hath put euen into your bosome the more neerer to applie his mercie vnto you Maister C. Maister B. Maister R. c. all so furnished vnto your comfort that you may well thinke they were as so many hands stretched out from heauen to support and strengthen your weaknes withall If I should set myselfe to remember how many other the seruants of God haue by diuine prouidence been directed to minister cōfort vnto you the number would be innumerable Master S. Master F. Master D. Master B. Master G. Master G. and almost who not of those that haue been trained and brought vp in that schoole Consider how great a mercie this hath been that so many excellent Physitions of the soule should at seueral times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine how many and great comforts you haue receiued from them by word in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comfort and to cōfirme you in the same assurance of the loue of God towards you Now what spirit must that bee that shall contradict the spirit of God in the mouthes of so many and faithfull witnesses My good friend marke what I will say vnto you as the patient that is sicke in body willingly resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so must the children of God in their spirituall maladies yeeld themselues vnto the Physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publike ministerie of his word and also in the priuate consolation of his children I will not speake of that which is publike although not altogether vnfit vnto my purpose considering that that which is publikely spoken as vnto all hath also a particular addresse vnto those that are the Lords As whē the Lord saith by his Prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and particular Remember that of Saint Iames who saith that vpon the prayers of the Elders of the Church the sins of the diseased shall be forgiuen him which words can haue no other sense but that by them shall bee pronounced vnto him the forgiuenes of sins A most excellent practise wherof we haue in our Sauiour himselfe Luk. 7. where first he proueth by argumēt vnto Simon the Pharisie that the mourning sinner was pardoned all her sinnes and therefore was now no sinner and wicked one as hee vncharitably esteemed her to bee then turning himselfe vnto the distressed soule first saith Thy sinnes are forgiuen thee and afterward Thy faith hath saued thee goe in peace Wherein though there be some things extraordinary in our Sauiour Christ as the sonne of God yet is it that power which he hath communicated vnto all his seruants saying Whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sins vpon due examination and trial of their repentance you pronounce to be forgiuen they are forgiuen Here again remember my deare friend how many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe haue found all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirit of God speaking by the mouthes of so many witnesses he cannot say but you are the Lords Now for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruants of God sent vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in any sort How is it then that the voyce of so many should not be vnto you as the voyce of God himselfe Who though he do not speake vnto vs now immediatly from heauen as in some times past yet he speaketh vnto vs by the mouthes of his seruants his Prophets When Dauid said in the horror of his
soule I haue sinned against the Lord was it think you a small comfort that Nathan said immediately vnto him The Lord hath pardoned thy sinne I will say nothing of the prayers of so many of the seruants of Christ as haue commended your cause vnto the Lord which cannot be frustrate the Lord himselfe directing them to pray according to his word and vpon the assurance of his promise Reade Iob 33. 23. If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interperter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that hee goe not downe into the pit by that redemption which I haue found when he hath humblie be sought the Lord he doth graciously receiue him that hee may behold his face with ioy and hee restoreth vnto man his righteousnes In which words there are many excellēt things to be noted for the comfort of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroad at the hands of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankfulnesse how great mercie the Lord hath shewed vnto you for I doe perswade my selfe as before I haue said that since the time of your affliction there hath not been almost one that hath any special gift in that kinde who by conference writing or otherwise hath not bestowed some part of his trauaile vnto your comfort I could my selfe name a great number besides those aboue mentioned but yourselfe can remember many more Now the testimonie of many faithfull seruants of Christ witnessing the grace and goodnesse of God towards you must bee as the voyce of God himselfe who is not as man that hee should lie or as the sonne of man that hee should repent or alter that which he hath once testified And if Iob doe acknowledge that the comfort of one faithfull witnesse on the behalfe of God is enough to the erecting cherishing of the heauiest minde what can Satan say vnto the testimonie not of two or three witnesses which the law onely requireth but vnto the testimonie of two or three score the meanest and weakest whereof should be able to answere in your behalfe vnto all that the enemie is able to obiect against you The second thing I note is that these haue not come vnto you by error or by chance but by special addresse of Gods prouidence as sent from the throne of grace to bind vp your wound and to minister comfort vnto your conscience The third that these speake not their own words nor of themselues but are the faithfull interpreters of the will of God not indeede immediatly from himselfe but by viewing and esteeming of the worke of God and the fruites of his grace in those that are his The fourth that as they declare vnto the afflicted that fauour of God towards them which themselues are not able for the present to discerne so they commend them by prayer vnto the Lord who hath promised to heare to graunt their requests The fift that for cōfort in this case we must passe out of our selues in whom there is nothing that may ease our griefe and cast our eye and cogitation onely vpon Christ in whom al fulnesse of saluation doth dwel considering that this is one of the meanes whereby Sathan doth most distresse and anguish the afflicted soules that hee holdeth them in the cogitation of their sinnes and transgressions against God and suffereth them not to see that length breadth height and depth and to knowe that loue of Christ that passeth all knowledge that they might be filled with all the fulnesse of God The sixt that the Lord both mercifully blesseth the labours of his seruants in comforting his children and also graciously heareth their praiers and supplications made in their behalfe vnto his Maiestie And the last that God in his good time erecteth the mindes of the afflicted and openeth their mouthes to praise his name to protect his goodnes that he hath brought againe their soule from the pit and hath shined vpon them with the light of life Which effect of the grace of God because you haue both seene in others and felt in your selfe many times you haue great cause to hope and expect the returne of his comforting hand in due season who also shall once determine these conflicting daies and set vs in that peace which shall neuer be interrupted and wherein all teares shall bee wiped away from our faces for euer The malice of the enemie during this life hath no end nor measure at all and therfore we may iustly feare all extremitie of attempt against vs but we must strengthen our selues in him who can and will enable vs vnto all things The last and most grieuous assault of Sathan against the afflicted is that he calleth into doubt their election For that saluation is onely of the elect hee laboureth by all meanes to snake this ground and pillar of comfort and if it bee possible to subuert and ouerthrow the same It behooueth vs here to take heede how we carrie our selues as in that temptation which of all others is most difficult and dangerous First therefore wee must beware of that gulfe wherein the enemie hopeth to deuoure vs that wee enter not into the secret and hidden counsell of God For the secrets of the Lord are for himselfe but the things that are reuealed are for vs and our posteritie after vs for euer as Moses saith What then hath the Lord reuealed concerning our election First the spirit of God witnesseth vnto our spirits that we are the children of God then it teacheth vs to cry Abba Father and stirreth vp in vs those gronings that cannot bee expressed From these let vs descend vnto faith it selfe the voyce whereof if it be not suppressed by the grieuousnesse of temptation soundeth cheerefully vnto vs that wee are beloued of God redeemed by Christ and fellow heires with him of his fathers kingdom If here also the enemie haue darkened our senses and obscured our light we must of necessitie with Iob relieue our selues from the fruits of our faith These what they are hath alreadie beene said If necessitie doe so compell vs we must flie vnto the times that are past and referre our selues vnto the testimonies of the faithfull ministers of God who as they are for their wisedome and manifold experience better able to iudge of our estate than our selues so haue they power and authoritie from God to decide the controuersie betweene vs and our enemie and to pleade our cause against him Also where the enemie from