to Agar and Sarah in which place he sheweth that as in Abrahams familie was the image both of the true Church and malignant Church the one persecuted of the other so like should be the estate of the Church continually euen vnto the end In like manner the author to the Hebrues vseth an allusion that as God rested the seuenth day from the workes of the creation so we also should rest from the workes not of sinne as these men would haue it but of our calling For this Adam should so haue done though he had not sinned and thereforâ— it is not meant of resting from sinne Thus we see where the Christian Bee gathereth honey there the heretical Spider sucketh poyson who affirmeth that in this life they rest from sinne and here they haue their heauen And thus much for those reasons which are out of the very words of the Scripture noâ— of those arguments which are drawne by consequence out of the Scripture Their maine reason is this which deceiueth many That which is grâ—ffed in mans nature whereof the Gentiles were not ignorant and which continueth to the kingdome of Christ at his second comming is morall and that which was not naturall vnknowne to the Genâ—iles anâ— lasted but vnto the first comming of Christ was ceremoniall but such was the Sabbath therefore the Sabbath is a ceremonie and not a morall precept I answere first that naturall and morall which they make all one must not be confounded True it is that our first parents had the law of God written in their hearts before it was promulgated in the mount whereunto as we said the ceremonies seruing as rudiments for a time and as appertinances of the law were adioyned And albeit the morall law be the explaining of the naturall law yet it doth not follow that that which is in the morall law is no more than that which is in the naturall law We know our first father Adam besides the law of nature had the Sabbath in expresse words giuen him and although he had the great bookes of Gods workes yet he had the Word and Sacraments also both which were without his nature and had them not in his owne nature So the things here spoken renew that which was giuen besides that which he had by the law of nature The Gentiles then can no more by the light of nature see the true Sabbath of the Lord and the time wherein he will be worshipped than the pure meanes and manner which the Lord hath appointed for his worship and therefore both Papists Heretikes Gentiles are as well deceiued by ignorance in this obseruation of the fourth Commandement as they be in the second Againe I may answere that in some manner both the second and fourth Commaundements are engraffed in mans nature For neuer any were found so prophane which would not grant that God ought to be worshipped and that not onely inwardly but outwardly also by meanes And the Gentiles by the instinct of nature would acknowledge that as there was a God to be worshipped so there should be some time which should be sequestred from other businesse and should be bestowed on matters concerning the worship of God But to discerne aright what these meanes be wherewith the Lord will be serued and what this time is which the Lord will haue for his honour the Heathen were so farre off that how many nations so many heads how many heads so many kindes of religion The Gentiles whose vaine traditions were but disordered imitations of Moses lawes which they had heard of had indeed their holie daies which not being vsed in faith by reason of their ignorance of the word could nothing please God Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies so that with all other they agreed after a sort in this generall point that there should be both appointed meanes and certaine set times for the worship of God Againe it is like that the Gentiles were not ignorant of the law of fasting as may appeare by the Niniuits but how to order it a right to the glorie of God they were altogether ignorant because they wanted the word Wherefore herein wee count the true glorie of Christians to consist that the Lord hath giuen vs the truth and hath not left vs to our own inuentions in the meanes of Gods worship and herein is Christian dignitie that as wee haue the manner of our religion prescribed of God himselfe so we haue also the time which he for that purpose hath himselfe sanctified It followeth not theÌ„ because the Sabbath is not ingrasfed in mans nature therefore the Sabbath is not morall because in trueth neither were the lawes of the meanes of Gods worship nor of fasting so ingrafted although in some maner they were Their reasons by consequence are either from the old Testament or from the new Their argument from the old Testament is this We reade not the law of the Sabbath was put in practise before the law was promulgated in mount Sâ—nai therefore it is not morall but ceremoniall This is no good reason we find it not written therefore it was not For so they may argue against â—asting and many other things which were vsed and yet the practise of them not left in writing Who can disallow of mariage and of spousals doe not the Gentiles the lawes ciuill and the Romane law approue them and yet what record haue we left concerning these things in writing before the law Look into the historie of the Kings and Iudges in the bookes of the Chronicles where you shall finde mention made but once of the Sabbath and wee haue it once commanded by precept Gen. 2. 2. and commmended by practise Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence Behold how the Lord hath giuen you the Sabbath Their second reason is drawne from the streightnes of the law to be executed Exod. 35. 2. 3. on him that gathered sticks which they say must not be enioyned vs. Concerning this it maketh no more against the morall obseruation of this precept than the other ceremonies did against the other precepts whereunto they were ioyned The Iewes being in their nonage had rules peculiar to themselues with these wee are not intangled how beit they had other generall commandements which being common to vs with them appertaine still vnto vs. As for example to teach our children the coÌ„mandements of the Lord appertaineth to vs Deut. 6. 7. but to bind them vpon our hands for a signe as frontlets betweene our eyes appertaineth to the Iewes to burie the dead belongeth vnto vs but to enbalme them with spices who had not so cleere a testimonie of the resurrection belongeth to the Iewes Is not the law of murder as well enioy â—ed vs as to the Iewes yet we may eate blood which they could not We ought to be as temperate as they
his worship The morall law and the naturall law differ for alâ—eit the morall law be the explaining of the naturalâ— lâ—w yet it doth not follow that thâ—t which is in the morall law is no more than that which is in the law of nature 10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes and answered all obiections to the contrarie In the next place he teacheth the obseruation of iâ— how it is to be kept and how it is broken what are the publike exercises of the Sabbath with what care and conscience we should prepare our selues to meete the Lord on the Sabbath how we must attend vpon him for the time present in the congregation and lastly what our priuate exercises must be after our departure from the publike assemblie 11 In the second part or negatiue â—e sheweth vs in this law what workes are forbidden and them all he referreth to these two heads First all workes of our ordinarie calling Secondly all lawfull recreations Concerning the first kind be they more vsuall or lesse vsuall â—â— question would be made if men were as wise to serue God in diâ—iâ—ing the times and seasons for the â—asements of their bodies and refreshing their soules on the Sabbath as they bâ— politike for the increase of their worldly substance And as concerning lawfull recreation on the Sabbath day If labour be forâ—iâ—den in seede time and haruest much more pleasuâ—â— all the yeere long iâ— things more needfull for the preseruation of lifâ— to the glorie of God be disallowed then assuredly these lesse needfull cannot be allowed Againe saith he the zeale of worldlings may shame vs in our securitie for so long as any profit drops on them they giue no place to pleasure Behold the policie and painfulnes of the world may teach vs what we ought to doe for our seules And thus farre of the compendious summe of the treatise of the Sabbath Of this argument I found three very good copies after due examination and conference had I haue here published the best in my iudgement both for matter and forme in the best manner that I can This worke hath beene in many hands for many yeeres and hath giuen light to some and I trust shall giue further occasion to others to trauaile yet more herein for the good of posteritie And whereas so many in all Churches in these daies passe by this argument of the Sabbath and that other of Titâ—e is meere shadowes and ceremonies it were to be wished that as this reuerend man of God and Maister D. B. haue painfully trauailed in the one so the learned and faithfull seruants of Christ would communicate their knowledge and iudgement of the other vnto the Church and people of God The seuenth portion is short but containeth very good notes of saluation and of an vpright heart The eighth and last part oâ— treatise teacheth vs very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture which be these 1. That Gods people which will profit by prâ—â—â—â—ing must 〈…〉 the reading of the holy Scriptures for that none saith he â—ar so wâ—ll profit by preaching as they that hâ—â—e beene iâ—â—iâ—â—d vp in reading the Scriptures or hearing thâ—m râ—â—d 2 Next to profit by reading of the Scripture â—e requireth â—â—â—â—â— speciall things to be obserued 1. Diligence 2. Wisedome 3. Preparation 4. Meditation 5. Conference 6. Faith 7. Practise 8. Prayer 1. Diligence maketh a rough way plaine and easie here keepe an euen course and perseuere without wearines or starting from it 2. With diligence desire to ioyne wisedome for choise of matter what of order how of time when to reade For matter search things reuealed and hunt not after things not reuealed In things reuealed seeke after things most necessarie and then things lesse necessarie For order first desire to lay the foundation of Christian religion then build vpon it as God giues thee increase of faith and knowledge For time we must not reade alwaies but keepe our appointed times The Sabbath day we may spâ—â—d a great part of it in reading the nâ—â—â—â— daies in the morning at noone and euening when we may redeem the day from the workes of our calling 3. Againe a due preparation is required whereunto appertaine first the feare of Gods maiâ—sâ—â—â— wâ—ich serues well to correct the pride of reason and to subdue our â—ffâ—ctions â—nd so to fit vs for the châ—le of Christ Secondly faith in Christ for that he alone opâ—â—â—th â—ur vnderstanding that we may vnderstand the Scriptures Thirdly great desire in the heart 〈◊〉 vpon the good word of God 4. The fourth propertie is meditation which is the life of all good learning and makes that we haue heard to be our owne and this is two-fold first of the minde or vnderstanding discoursing of things read or heard Secondly of the affection when liking any thing in iudgement we labour that it may worke also vpon our affections Here this rule is to be noted that meditation without reading â—â— câ—râ—neous and reading without meditation barren 5. The fifth helpe here is conference For if in naturall things and in all things appertaining to this life man standeth in neede of the helpe of other men much more in spirituall things 6. The sixt propertie after reading meditation and conference is faith which he requires as an increase of that aforegoing preparation We must beleeue in Iesus Christ by a generall faith going before but we must vse saith he all the meanes before named to increase our knowledge and faith in all particulars after 7. The seuenth is practise for this is a good way to increase our store to put to good vse that mediocritie of knowledge and gifts we haue receiued And assuredly according to Christs words we see by daily experience their gifts decay which put them not in practise 8. The eight rule or propertie is prayer and thankesgiuing With this he wilâ— vs to begin to continue and to end this whole worke Like as we haue no title to meate and drinke without our prayer so saith he they be impudent that doe touch Gods booke without prayer And here he requires also a spirituall thank sgiuing for saith he if this be needfull for corporall foode how much more for spirituall be thankefull for any light and for euery good motion which proceedeth from Gods spirit And thus farre the compendious summe of all these treatises Now Right Worshipfull this holy worke I recommend to your protection first because I knew not any in heart more affected towards that reuerend man Maister R. Greenham who was the author of them all Againe this worke in part appertaines to one of your Worships by a former dedication And therefore I am the more bold to recommend it thus amplified and inlarged vnto you both And the rather for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ I may not doubt
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
For of this be assured in that measure we like of sinne in that measure is hypocrisie in vs. Secondly we must haue a single care to approue our selues vnto God himselfe and to set forth his glorie in wel-doing without hope of reward albâ—it trouble come vpon vs for it And here saith hee where as Pharisaicall Papists which neuer knewe the the true efficient nor matter nor forme nor ende of a good worke haue in elder ages farre past many of our cold Gospelâ—ers it is a signe there be but a fewe righteous men on earth And if here wee shall finde in our selues much rebellion and hypocrisie yet marke euer our chiefest drift in all our actions for it is one thing to doe a thing for hypocrisie and another thing mixt with hypocrisie The third marks is euen to proceede on in euery good grace and in all obedience not to stay in the beginning or to â—ide backe when we are gone somewhat forward And here yet Goâ—s children may both linger and fâ—ll but they mislike and mourne for their lingering and if they fall they take better hold of Christ in a new repentance and because by their fall they haue lost much ground they runne the faster and cheerefuller in the rest of their raâ—e The fourth note of a righteous man is to loue righteous manners and righteous matters as wel in others as in our selues we must loue our superiours before vs to follow them our equals to confirme them and to be confirmed by them our inferiours to instruct them and to helpe them forward in the waies of godlines And thus farre this treatise The fourth portion of this booke containeth his short notes of election The fift treatise is of a contract before mariage And here first for the commendation of this holy contract he vseth these arguments 1. That it seemeth the light of nature commends it for that the very Heathen did like it and approue it 2. Our bâ—essed presidents set before vs in holy Scripture they likewise recommend it in their practise 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vpon adulterers argueth a contract to bee a speciall promise greatly respected of God In the next place hee sheweth that a contract is a preparation of the parties contracted by prayer and instruction to present themselues for mariage in a speciall time appointed publikely before God and his congregation Lastly he giueth the parties contracted many holy instructions and exhortations all grounded vpon the articles of faith and the decalogue Thus â—at the contract an argument greatly desired I am well assured of many because so fewe in our age haue written of it Now the sixth part followeth and that is a very large and learned treatise of the Sabbath the principall contents whereof as briefly as I could contract them I haue disposed in this order First he sheweth the necessitie of this argument from the inconuenience of breaking and the commodities and blessings of keeping the same â— Inconueniences are many set downe in respect of the wicked and vnbeleeuers as also the true beleeuers in the Church of God which moue many scruples concerning it for that they are not throughly taught nor perswaded of it The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath are mâ—ny and great for that this day is the Lords market day wherein he laies open the manifold graces of his holy spirit 2. The method of handling this argument may be thus 1. This Commandement is 1. Affirmatiue and 2. Negatiue The rest not so 2. The reasons for confirmation 1. From the end in the word Remember 2. From the authoritie of the Law-giueâ— The seuenth day is the Sabbath of the Lord. 3. From the equitie of it Sixe dayes thou shalt worke 4. From proportion of the Lords owne example in the creation For in sixe dayes c. A fift reason may be couched vnder all from the time of the first institution if before the law it was so effectuall to keepe out sinne then much more needfull now to recouer vs from sinne and to keepe vs being recouered 3. Generally he noteth how this commaundement is for words larger and for reasons fuller than any other commaundement because men will neither in reason so soone admit it nor in affection be so readie to embrace and practise it For thus hath hee done with all the rest of the Commandements which finde entertainment and loue among men 4. This Commandement alone hath a preface in the word Remember where wee be taught in this first reason that if we desire to knowe and to obey God according to the first and second tables remember this law set as it were betweene both Secondly that this law was giuen before and alwaies practised in the Church of God Exod 16. before the promulgation in Sinaâ— Wherefore it is not ceremoniall as some phantâ—stically haue conceiued He addeth many reasons this speciall argument is one The first ende is the principall sanctifie the Sabbath was the first end and it is the principall 5. The secoÌ„d reason is from the equitie of the law that the Lord granting vs freely sixe dayes to trauell to merchaÌ„â—ize for our selues we should not presume to intermeddle â—or inuade the Lords owne day the seuenth day reserued for himselfe And here againe against the adâ—â—â—saries he sâ—ith if these Commaundements be ceremoniall then the permission of sixe daies for worke alsâ— is but of the same nature 6. The third reason is taken from the authoritie of the law giuer The Sabbath of the Lord because it must be wholy spent vpon the Lord or attending and waiting â—n him If the Ieweâ— had neede of this whole day for their instruction c. then haue we neede as well as they that being freed from the manifold distraction of our callings we might wholy giue our selues to the worship of God commanded in the Gospell 7. The fouâ—th and last reason is drawne from the proportion of Gods owne example In sixe daies God made c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it 8. After all this he meetes with very speciall obiections which are brought by aduersaries to preiudice the doctrine of the Sabbath against the morall obseruâ—ion of it And here to know what is morally and ceremonially commanded in the Old Testament he giueth vs this speciall rule when a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iâ—w then as it begun with the Iewes it ceased with the Iewes but when the reason of the thing vâ—ged is not peculiar to the Iewes but also belongeth to the Christians then the thing commandeâ— is common to Iew and Gentile 9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord than the pure meanes and manner which the Lord hath appoynted for
these men what would people say of vs They would count vs Atheists they would thinke vs the wickedest men in the world Well for our instruction and consolation herein let vs learne that these kindes of temptations are either corrections for some sinnes past or punishments for some sinne present or forewarners of some sinne to come We shall see many tempted to adulterie who no doubt cannot be brought to commit it and yet because in their youth they haue committed it and not repented of it it comes to them againe The like may be obserued in theft in gluttonie and in other temptations which are not so much sent vnto vs presently to ouercome vs as to put vs in minde that sometime heretofore we hauing bin ouercome with them should now repent for them Sometime a man shall lie in some sinne whereof when he will not be admonished neither by the publike nor priuate meanes then some other strange temptation shall fall vpon him differing from that wherein he presently lieth to admonish him of that other sinne As when a worldling shall be tempted to adulterie a thing which he hath no desire to doe yet it is to make him looke to his worldlines whereof he hath so strong and thorough a liking wherewith if then he will not be awaked he may suddenly fall into that too and so by the punishment of God in punishing one sinne with another both his sinnes shal be to his great shame layd open and one sinne shall make knowne another Sometime also it commeth to passe that one shall be tempted with such a sinne as neither heretofore nor presently he hath giuen any liking or entertainment vnto and yet the Lord by it may forewarne him how he may fall into it hereafter as also to shew that he hath stood all his former life rather by the grace of God than by the strength of flesh and blood Wherefore when thou art moued to doubt of God of Christ of the word or of iustification doe not so much stand wondring at these strange temptations as thinke with thy selfe that it is the mercie of God by them to cause thee better to discerne of those temptations in others when thou shalt haue obserued with feare and trembling how they make their first entrie into a mans heart how they gather strength how they agree with our corrupt nature in what degrees they come to some groweth how the spirit of God doth resist theÌ„ what be the meanes best to preuaile against them And thus if thou make thy profit by them thou shalt so wonderfully search and descrie by seuerall veines the bodie age and â—leight of these temptations in others by an holy experience which God hath taught thee in thy selfe that besides that thou shalt lay forth mens secret corruptions as if thou werst in their bosomes thou shalt be able also by the seede of sorrow in thy selfe to beget an vnspeakable ioy in others who in time may be tempted as thou now art Thinke moreouer and besides that such is the efficacie of sinne that they who are now no Papists Heretikes Adulterers or Theeues may for their secure contemning foolish passing ouer of these temptations sent vnto them suddenly shortly after fall into them because they would not seeke to make some vse of them nor confesse before the Lord both their pronenesse and worthinesse to fall into them But if we will humble our selues in such temptations learne by them meekely to discerne the corruptions of our harts we shall not onely presently deliuer our selues from perill but be also further enabled to assist others hereafter in the like danger But some will oppose against these things which we haue deliuered Doe you thinke it a remedie to cast downe them that are alreadie humbled This is rather to be a butcher than a builder of a mans conscience To whom I answere that I desire preachers to be builders and not butchers and it is one thing generally to applie and another particularly to lay the medicine vnto the wound It is good to begin with searching first and to purge the sore by the vineger of the Law after to supple it with the oyle of the Gospell Both which must be done in wisedome vsing them to some in greater to some in lesser measure For as some hauing nothing but a decay of nature no mortall humour neede rather restoratiue than purging medicines so some rather troubled for some spirituall wants than for grosser sinnes neede not so much the sharpe threatnings of the Law as the sweete promises of the Gospell As the body through some extraordinarie repletion hauing gotten some great surfet not so much to the weakening of nature as to the threatning of imminent death and therefore requireth rather some strong purgation than comfortable and cordiall medicines euen so the soule brought almost to deaths doore with some extraordinary sinne is rather to be bored and pearced with the denouncing of Gods iudgements than otherwise But because we would deale more plainly and lesse confusedly it is good in our accesse to afflicted consciences to lay these two grounds First we must perswade the persons humbled that their sins are pardonable their sores curable And after that this visitation is not so much a signe of Gods wrath and anger as a seale of his mercie and fauour in that it is not either blind or barren but plentifull in good effects and fruitfull in godly issues The former how needfull it is the experience of so many almost as haue been throwne downe is a sufficient witnes who haue had this as a tagge tied to their temptations that neuer any were so plagued as they none euer had the like temptations the Lord will surely make an end of them in some strange and vnknowne temptation Wherein they are not vnlike vnto men fallen into some dangerous disease who thinking them selues to be without the fadome of the Physitions skill not to be within the compasse of things recouerable adde a second and sorer griefe vnto their former Wherefore as these men seeme to be halfe healed when any man of knowledge can be brought who by experience hath cured the like maladie in like degrees in others so these sorrowfull soules are not a little by hope refreshed strengthened to looke for some ease when they see none other temptation to haue ouertaken them than such as hauing fallen into the nature of man haue found mercy at the hands of God that he might be feared This ground worke framed it is good to build vp repaire the decayed ioy of the mind partly by the law to make a preparatiue for these ioyes if the mind not truly humbled be not fit to be truly comforted partly by the Gospell if the conscience kindly throwne downe is become a fit subiect to apply the sweete promises of God in Iesus Christ vnto it And here againe to answere them that denie the law wholy or at
in them a great mourning as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias Euen so must men mourne because they haue pierced Christ through with their sinnes wounded him with their abominations And men must know that a few drie teares when they haue offended are not sufficient repentance or sacrifice to God but they must rent their hearts and be heartily sorie and turne vnto the Lord Now many are so stricken with the sense and feeling of their sinnes that thereby they are moued to confesse and lay open their wickednesse in such sort as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more but these after that they haue receiued some comfort by the word of their sinnes and haue seene that their sinnes are pardonable not distinguishing between these two that it is one thing to haue their sinnes remissible and another thing to assure themselues that they are remitted After I say this comfort receiued by the preaching of the word they labouring no further to be renewed and throughly reformed although they had some sorrow for a season yet because they did not search themselues more narrowly and endeuour to purge themselues as well from inward sinne as from outward and to be wholy transfigured and transformed into a new holie and righteous life therefore it commeth to passe that the loue of righteousnesse departeth from them and they returne againe to their old by as and are become praies for Iesuites and massing Priests such is their prophanenesse And this is because they rested onely in the vniuersall promises of God which although they bee all most true and comfortable yet they can minister no true comfort and consolation vnto mans soule except hee make a particular application thereof vnto himselfe Lastly some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes and to haue made a full and perfect reformation of their former liues euilly spent which notwithstanding harbour and nourish sinnes in their hearts which afterward will breake foorth and discouer their hypocrisie and this they doe because they were but a little enlightened with the flash of the holy Ghost and were not throughly reformed inwardly which is euident in this that they couet to approoue themselues more before men than before God nourishing in their hearts secret selfe-loue as in shewing themselues zealous vntill they come to preferment or to this end that many perceiuing their zeale may flocke after them to heare them so they may procure themselues fame whom so soone as Sathan beginneth a little to buffet them they fall away and shew that they had sold sinne but for a season This is contrarie vnto that course which the true ministers of God and those which feare him aright ought to take for it is their dutie to seeke the praise of God and not of themselues to couet the profit of the people of God and not their owne priuate lucre knowing this that they serue not men but God and that they must professe religion religiously setting before their eyes the praise of God the crowne of immortall glorie the saluation of soules and the acceptation of their labour before God And all men must desire rather to be religious than to seeme so giuing themselues to the exercises of priuate praier reading fasting to priuate admonition conference and other priuate duties at such time and in such place when and where they neede not to boast of any thing done seeing it is done in secret which who so doth let him assure himselfe that there is nothing so secret but it shall be reuealed whether it be good or euill If we doe this then shall we not be in the number of those which beginning in the spirit end in the flesh or of those which serue God for a season and in the end fall away from him and his seruice Doublesse it is a strange thing to see some who haue bin themselues a light vnto others so now to shrinke from Gods truth as that they should become Papists or of the Familie of loue or of some other heresie The cause of this is because their inward stuffe was corrupt and not fullie cured by effectuall repentance And thus much of grosse sinnes Now of the infirmities of nature which remaine euer in the best this inward corruption must be sold also for it is not enough to leaue outward and grosse sinnes except also we beate downe the inward corruption of our owne nature and although we cānot altogether blot out this our naturall corruption yet the righteousnesse of Christ may be so resident and dwell in vs that it shall not onely keepe vs from grosse outward outrages and offences but also will holde downe keepe short our naturall corruptions neither must we thinke it enough to sell the fruites of our corrupt nature but we must also sell the corruption it selfe for as we see so long as the tree remaineth there will alwaies spring foorth some buds euen so of the children of God so long as the corruption of the nature raigneth in them so long do they burst out into some offences or other but most men make either little or no conscience at all of these little faults but it must be otherwise with vs or else we cannot but displease God greatly For as a riuer drieth vp vnto the fountaine yet if we doe rest from all emptying of it it will encrease againe So except the children of God doe keepe downe their naturall corruption although they offend not as the reprobate and wicked in monstrous sinnes against God yet they cannot but haue great downfals Wherefore we must not with the woman whereof the Poet speaketh see and behold good and lawfull things and follow that which is euill neither must we be as the Philosophers whose reason fighteth with their appetite but we must fight both with reason and appetite we must be as new creatures borne againe and we must be more willing to endure all shame and reproches than to fall and offend to the dishonour of God Being grieued that we see our selues ready to displease the Lord. The Apostle Paul Rom. 7. saith of himselfe I see another Law in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members Heere the Apostle sheweth his captiuitie vnto sinne by reason of his inward corruption now when men are in imprisonment or captiuitie then they are fed with the bread of aduersitie and affliction and therefore the Apostle viewing the miserie wherein he was by nature in the type of a true regenerate man saith O wretched man that I am who shall deliuer me from the body of this death Here he crieth out against himselfe from the truth of his heart as he findeth himselfe
themselues carnall cannot see themselues sold vnder sinne The Apostles knew grosse sinnes as well as they did to be the breaches of the law of God yea and the worldly wise Philosophers could confesse as much but he saw further that euery little thought rebelling against the spirit and fighting against the law was sinne which they neuer dreamed of And therefore Paul sifting his corruption so low thought himselfe euen as a slaue or dead man howsoeuer before he might haue thought himselfe and did account himselfe as vpright a man as the best of them If we likewise shall looke narrowly into the law seeing the good things commaunded and the euill things forbidden and both of them infinite then shall consider our selues to be infinite our affections not being angelicall but our whole nature corrupt and our whole will rebelling this will rid vs of all imagined righteousnes and will cause vs to cast off our hold of our owne perfection for finding the law commaunding good things so plentifully and forbidding euill things so manifoldly and then seeing our selues to doe so many euill things and to leaue vndone so many good things wee shall not onely be conuicted to be sinners but we will confesse ourselues to be most miserable sinners But why are not our affections moued with a sense of sinne as in iudgement we haue the sight of sinne because our eyes are still set on the things commaunded and forbidden and withall we looke not into the curses of the law and threatnings against them that commit the euill things and omit the good things FINIS THE SEVENTEENTH SERMON Galath 6. vers 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature AS we haue spoken of the former fruite of the crosse of Christ which was that the Apostle was crucified to the world and the world crucified to him so now wee are to speake of the latter effect that is hee was made a new creature And here note by the way that though mention here bee not expressiuely made of the resurrection of Christ as was before of the crosse of Christ yet it is necessarily vnderstood and that according to the meaning and custome of the holy Ghost because as it is the vertue of the crosse of Christ that crucifieth sinne in vs so it is the power of his resurrection that raiseth vs to newnes of life and as Christ died for our sinnes so he rose againe for our iustification Rom. 4. and as hee died to cleanse vs from our sinnes so also to crucifie sinne in vs and as hee rose to impute righteousnes vnto vs so also to worke in vs righteousnesse and holinesse In that the Apostle speaketh here of a new creature as also hee doth 2. Corinth 5 27. If any man be in Christ let him bee a new creature c. we are taught that it is not sufficient to be crucified to the world but we must be also new creatures we must not onely put off the old man but wee must put on the new man and looke what wee detract from the one we must adde to the other it is not enough to die vnlesse we be borne again it is not enough to be corrupted vnlesse wee bee chaunged For as it was not sufficient for Christ to be crucified but hee ought also to rise againe so it is not sufficient for vs to bee freed from the guiltines and corruption of sinne which we receiued of Adam but we must also be clothed with that righteousnesse and bee made partakers of that holinesse which floweth from Christ so that as none of our sinnes shall bee laid to our charge likewise all Christ his obedience is as fully ours as we our selues had done it Now the better to conceiue what it is to be a new creature we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts And bee renewed in the spirit of your minde And put on the new man which after God is created in righteousnesse and true holinesse and for the other part that which is Coloss. 3. 9. Ye haue put off the old man with his workes 10. And haue put on the new man which is renewed in knowledge after the image of him that created him briefly the word importeth thus much that whatsoeuer wee lost in the first creation wee must receiue in the second and whatsoeuer we haue been depriued of by Adam we haue it restored in Christ. Adam not in substance but in qualities was made like vnto God and we are new creatures made partakers of the godly nature as witnesseth Peter not in things essentiall but in holy qualities to resemble the Creatour And as Adam in the beginning and we in Adam were made wise righteous holy and in perfit felicitie and both he and we through sinne haue lost this heauenly image for in Christ it is renewed so fully as he is our wisedome and taketh from vs ignorance hee is our righteousnes and acquiteth vs from our sinnes he is our holinesse and freeth vs from our corruption hee is our redemption and restoreth to vs our libertie And because we are then renewed when wee are a wise people righteous holy and waiting for the comming of Christ we must on our parts in some measure haue our earthly wisedome mortified spirituall wisedome renewed our earthly affections slaine godly affections quickened our old conuersation quelled our conuersation from hence-foorth in heauen we must not liue as we were wont but our liues must be changed to the obedience of the word which wee must testifie in thought word and deede Briefly then wee are renewed by faith in Christ when wee assuredly beleeue that 1. Cor. 1. 30 Christ Iesus is made of God vnto vs wisedome and righteousnes and sanctification and redemption and by the fruites of faith by Rom. 12. 2. not fashioning our selues like vnto this world but by being changed by the renewing of our minde and by Ephes. 4. 24 putting on the new man which after God is created in righteousnesse and true holinesse First therefore we must beleeue that Christ is made to vs wisedome because naturally Ephes. 4. 18. our cogitation is darkened and we are strangers from the life of God through the ignorance that is in vs. How blinde we are by nature and what neede wee haue of the Spirit of Christ to enlighten vs the Prophet Dauid euen in that image of a new creature Psal. 119. by his often praying for the same doth plentifully declare And when it shall please God thus to enlighten vs then must wee labour for a certificate in our consciences to haue our sinnes cleerely discharged in the death of Christ and to assure vs that Christ his righteousnes in his resurrectiō is as surely imputed vnto vs as if we had done all righteousnes and though we haue been sinners as others yet
refuâ—â—th meates the wicked heart the word of God Wil the spice smel vnlesse it bâ— bruised and câ—n the Scripture be comfortable vnlesse it be meditated PORTION 8. CHETH Vers 49. Remember the promise made to thy seruant WHen he had said he would keepe Gods Law hee then prayed that he might doe it Secondly he had the promise for that hee prayed to teach vs to rule our prayers by Gods word Thirdly he sticketh to the promise of the Gospell not to the law Fourthly when he saith remember he doth not reproue the Lord of forgetfulnes but rather prayeth that he himselfe might be kept that he should not fall He had not any particular promise but applied the generall promises to himselfe This must serue to answere the diuell asking what promises we haue of saluation or forgiuenes of sinnes for we haue the promises that are made to the whole Church which we haue applied to our selues So did Abraham Genes 22. the woman of Canaan Matth. 15. Thy seruant the promises are made to vs not that wee should abuse them but thereby should become his seruants Wherein thou hast There is a time betweene the making and the fulfilling of the promise which God doth to trie whether wee will account of the promise and sticke vnto it By this it is manifest that faith feeling are not all one but that is faith which without feeling beleeueth for when feeling is theÌ„ it is an experimeÌ„tal faith Vers. 50. It is my comfort in my trouble for thy promise hath quickned me WHen he felt sweetnes in it then he was comforted for there is a changeable working in Gods children He sheweth the nature of faith which will neither be staied in vaine nor wicked things but all his delight was in the word where though he felt not full comfort yet he had so much as staied him This is contrarie to the men of the world which in their trouble will either seek delight in vaâ—ne things or in euil things This is the nature of faith to feele coÌ„fort then when they are at the point of death This shewetâ— that Gods childreÌ„ haue sometime comfort sometime none And this is true faith that can comfort vs when all meanes faile and when we haue them yet not to stay in them For a righteous man liueth by faith therfore when he feeleth Christ liue in him in forgiuing his sins renewing him giuing him hope of euerlasting life he liueth but if he cannot feele that then he is as a dead man Can we finde comfort delight in the word when we cannot finde comfort in any thing else this is a notable argumeÌ„t of faith And though we feele drowsines yet if we can by feare shake it off finde sweetnes in the word this is faith The word then and prayer are the chiefest comforts in troubles CoÌ„trarily when the word feareth vs because we feele sinne abound in vs and because we finde not that taste in the word which we ought as that the threatnings feare not the promises comfort not c. If I say we can then feare though we haue plentie of all outward things there be no outward occasion to feare this is an argument that we haue faith but if faith be caried with the time then it is no faith but is choked with prosperitie or aduersitie Vers. 51. The proud haue had me exceedingly in derision c. THe Prophet was in great distresse because of the reproches of the wicked as Psal. â—â— yet for all this he was staied by Gods law though their mocks were exceeding great that is often and in grieuous manner It is no new thing then that Gods children are had in derision and it is one of their sorest outward troubles as we see in our Sauiour Christ which heard this he saued others c. after which he cried My God c. and this was the last temptation therefore the greatest For if this come once into the minde that wee suffer for euill doing then will there bee no comfort The Heathen would doe any thing for their countrie yet would not lose their praise And this is the cause why wee see many fall to heresies because they cannot be in estimatioÌ„ as they would The greatnes of this temptation did not driue him from the law Psalm 37. Euery one will bee forward when others will speake well of him but fewe doe learne here with Dauid to doe well though they bee ill vsed And this did the diuel espie in the nature of men therfore he saith of Iob Hast thou not hedged him about c. Then let vs trie our selues whether such reproches will driue vs from our duties for if they doe all is not well but if thou see they doe not then take comfort and know that thou must approoue thy selfe to God and not to men which to doe is an argument of faith as in Samuel 1. Sam. 12. Dauid though his sinne was not knowne yet he crieth Against thee haue I sinned Then if thou canst be sorrowfull for thy secret sinnes though men speake neuer so wel of thee and neither wil nor can accuse thee thou hast saith Thus then briefly reproch and discredit amongst men must not driue vs from well doing neither must praise and credit among men make vs fauour our selues in our sinnes or take greater libertie to our selues He swarued not from God law but we see that if wee be mocked wee will mocke againe if we be reuiled we will reuile againe But Dauid would not so doe as wee see by his doings when Sheâ—â—i cursed â—â—m 2. Sam. 16. These are true notes of repentance when men can charge themselues more sore than others will and that they labour to approoue themselues to God which triâ—th the hearts The proud Faith maketh humble but infidelitie maketh proud Habac. 2. for by faith we know that we haue no goodnes are full of corruption disposed to euill and vnfit to goodnes and this humbleth But they that know not these are proud whatsoeuer they seeme to be Such are those that contemne the threatnings and will continue in their sinnes For faith in the commaundement humbleth and throweth vs downe and faith in the promises doth make vs with feare to waite vpon God and to bee humbled They are humble to their brethren which are humbled to God in their heart and they that are proude and contemne their brethren are not humbled in their heart For if they did see that the Lord had forgiuen infinite sinnes to them then would they forgiue a few to their brethren Secondly if they considered that whatsoeuer they haue they haue it for their brethrens profit then would they be humble to them Thirdly if they knewe that there is no difference but by grace then c. Can we not forgiue then are we proud Can wee not deuour iniuries then are wee proud For our owne sinnes being not forgiuen nor cared for therefore wee cannot forgiue others nor regard
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ„ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌ„s surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ„ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ— thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâ—wfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâ—ing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌ„t without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
leaue me not to mine oppressors THe Prophet goeth on praying for the increase and continuance of Gods fauour vsing two arguments the first by shewing his afflictions which hee suffered the seconde by declaring his affection to the word whereunto is added a reason drawne from the nature of GOD that it is his time to helpe in affliction His generall desire then is to haue a further loue of Gods word to this end hee sheweth his miseries and afflictions and with what affection hee longed for helpe trusting that God would now come to doe right His prayer is that the Lord would not suffer him to bee ouercome with ouer-much afflictions but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous least the righteous put their hands vnto wickednesse and that the hands of the oppressors should not preuaile God then giueth vs this libertie that wee may pray against our and his enemies but wee must withall consider these two reasons I haue executed As if the Prophet said Thou hast promised to helpe all them that hold causes and maintaine them well through thy grace I haue vsed a good cause well performe therefore oh Lord thy promise in me So the Prophet prayeth Psal. 41. Heare me when I call O God of my righteousnesse c. where hee sheweth that as God doth promise to helpe in afflictions so he requireth of our parts that wee should suffer as weldoers and as doing well in a good cause as if hee had expressed his minde in these words O God the cause which I maintaine is iust and I haue maintained it well let them fall then that haue an ill cause against me who hauing so righteous a cause As we haue to learne that we shall not be without oppressors if we doe well so must we learne how to behaue our selues therein It seemeth monstrous to some that we should by weldoing purchase such enemies as if when ye do well ye suffer wrong and take it patiently this is acceptable to God 1. Pet. 3. 13. Who is it that will harme you if you follow that which is good Yet it is a thing in the secret iudgement of God either to the triall of the faith of his children or the fulfilling of the sins of the wicked Who would thinke a man should haue enemies but by desert True it is if the world were aright but because wee liue in such a world wherein Christ himselfe executing iudgemēt and righteousnes did suffer because it hated him much more must we looke for it as Christ himselfe hath also fore warned because the seruant must not be aboue his maister and because we labour and cease not to hinder the kingdome of Sathan hee enarmeth the world with hatred against vs also We must not think that we can be here quiet For although we be sometimes troubled because we haue not done somewhat which we ought yet often we must be oppressed as righteous doers although not so as our enemies finally shall preuaile against vs. We see the Prophet desireth God to be the patrone of a righteous cause and of a righteous cause rightly handled we must then if we will assure our selues of Gods protection first consider if our cause be iust and hauing such a cause whether we haue rightly dealt in it Let vs therefore when we are oppressed search our cause if we feele that our conscience be guiltie then no maruell though wee suffer because the Lord correcteth either our euill cause or our ill handling of a good cause Wee must see that in the equitie of our request our cause be iust and true and being good that our dealing therein bee also iust and right Let vs see this now in particulars Our Sauiour Christ saith he came to put dissension betweene the father and the sonne the mother and the daughter and that the father in law should bee against his son in law and the sonne in law against his father in law True it is if it be for the Gospels sake and we withall haue done our duties and obedience which nature our callings require that we be hated yet must we not be dismaied although we haue the enemies of our own familie of them which by nature are ioyned to vs we are not to be discouraged if it be righteousnes which we must maintaine and vnrighteousnes which they maintaine if thē our cause being good we vse all obedience loue and dutie and yet be grieued we must recouer our selues with that which Christ hath said but if our cause bee ill or being right wee shewed not our selues humble and dutifull in the defence of it then we haue deserued iustly to be euill entreated of them If wee shall obserue this to happen either among Magistrates to their subiects or Landlords to their tenants or any other gouernours to their inferiours when they shall deale ill with vs in debts fines and exactions we must consider that if we haue done righteously we haue the libertie to comfort our soules in prayer Lord I haue done the part of a faithfull subiect or the dutie of a good tenant Lord helpe me against this man which oppresseth me wrongfully But if we haue discouraged their hearts either simply by ill doing or in a good thing by ill dealing we must know that the Lord by them doth take some good thing from vs who from them did take some good duties We must see then whether we haue done our duties in loue or not this will keepe vs from fuming and will make vs rest in prayer The ignorance of this doctrine maketh vs fret and fume who neuer consider whether our cause be good or whether in a good cause wee haue vsed good dealing or no. If Gods children looke thus into their consciences it will humble them as surely I did not well to him God suffereth him to doe the like to me againe and meateth out vnto mee the like measure with mine owne meat-yeard Where wee must learne that Gods children neuer deale so earnestly with their enemies as with their God And as this holdeth in superiours so must wee marke this doctrine in all troubles with our inferiours or equals Now if our seruants or our children doe not deale dutifully with vs we must enter into our selues on this sort Lord I haue brought vp these sonnes or seruants in thy nurture and feare I haue instructed them and prayed for them I haue vsed all meanes wherby I might bring them to good yet for all this they deale ill with me and in this case wee must knowe that God wil heare our prayers But if we haue not done our parts in cloathing feeding or teaching them or in praying for them it is the iudgement of God in that we haue not done the dutie of godly parents Christian householders in making them the children of God and seruants of the Lord neither can we say Lord release me in this case
the auoyding of the infection which might be gotten by euill companie For what could preserue a man in Sodome but only his lawfull calling therefore vnles a man haue such a calling to keepe him there he must flie quicklie from the wicked he must flie farre from them he must see them amend before he returne vnto them Dauid did very well see this and therefore he doth in many places crie out against them Away from me yee wicked Woe is me that I haue so long dwelt in Kedar Dauid was not effeminate he had not a womanish heart to crie without cause he felt the smart of it and therefore crieth so earnestly against them he saw no good example he saw no occasion of goodnes he was much hindered in his obedience hee had many pulbackes and other great disprofits By this then we see how needfull a precept Salomon doth here giue vs but the necessitie of this shall more plainely appeare if wee consider either the wickednes of their wicked practises or the hurt which the godly haue receiued by them for the will of the wicked is wholly bent to euill they be euer willing and ready to hurt good people when any occasion is offered their skill is great and their wisedome is answerable to their will And therefore our Sauiour saith The children of this world are wiser in their generation then the children of Light This wisedome we may perceiue in them whether they shew themselues deadly and open enemies or friendly and counterfeited friends for if they professe themselues to be our enemies it is marueilous to see their practises First they will vse all extremitie and hard dealing they will offer violence and oppresse him if it bee possible with wrongfull iniuries and what is their purpose in all this but to prouoke him that is good to requiâ—e euill for euill and so fall from his GOD or at the leastwise to stay and hinder him in the course of his godlines that God may be displeased with him If this thing will not preuaile they will worke another way and labour by slaunders and false reports in such wise to discredit him that he may be vtterly discouraged and caused to forsake his profession And yet they will finde another way if this will not worke they will deuise crafty fetches and practise subtiltie against him they will inuent pestiferous policies and finde craftie counsels to ouerthrow him These and many other wayes haue they to spit their spite and spue out their venemous poyson against the people of God If thus also they cannot haue that successe they looke for if by this means they cannot obtaine their purpose they will take a contrarie course to preuaile that way if it be possible they will fame friendship and become our friends they will flatter vs with faire words and allure vs with their benefits to communicate with them in their wickednes and to be companions with them in their sinnes but when they deale most dangerously when they marke and obserue our dispositions and become appliable to our nature for this meanes will they also vse so malicious are they indeed towards vs. If we be religious they will shape some shewe of religion if we praise anie they will praise him if we mislike or dispraise anie they will shewe their mislike of him Thus in all things they will marke our mindes and our dispositions and will so applie themselues vnto vs that except God giue vs grace they will ouerthrowe vs. Seeing therefore they haue a readie will to hurt vs seeing also they haue great skill to deuise most forcible and politike meanes against vs what worthie account must we make of this precept wherein Salomon teacheth vs how we may keepe our selues from receiuing any hinderance by them Againe if we thinke vpon the hurt that the godly haue had by them or if we consider how they haue bene infected through their corruption wee shall confesse indeed that it is most dangerous to deale with them and it is the best way to keep vs farre from them Ioseph was a good man and indued with great graces he had receiued great increases strength of Faith and had strong temptations yet being daily conuersant among the Egyptians hee learned to sweare by the life of Pharaoh Dauid was a man according to Gods owne heart he suffred much and learned great obedience by his sufferings yet abiding but a while among the vncircumcised Philistims he learned to lie and to dissemble What shall I say of Lot and his familie what danger was he in what losse did he sustaine what hurt had he in his goods in his soule and bodie hee was carryed away with the wicked Sodomites captiue his goods and Cattell were taken from him and though through Gods goodnesse hee was rescued yet he loued Sodome still and would liue in it yea though fire and brimstone were ready to be powred vpon it he must be dragged and drawne out of the Towne or else hee would not easily haue left the place albeit his soule was daily vexed with the filthinesse of their behauiour his wife looked backe when shee was deliuered and therefore she was turned into a Pillar of salt his daughters were so corrupted that they were not ashamed to lye with their father and Lot himselfe learned to drinke wine very liberally whereby hee was brought into a filthy sinne If a man were assured that hee should continue safe notwithstanding all the temptations of the wicked yet the care of his familie and feare of their falling should bee a cause sufficient to driue him from wicked companie But if hee himselfe be touched with a conscience and a feeling of his owne infirmitie what loue of profit what hope of aduautage should keepe him there Lot therefore might plainely see the iudgement of God vpon him and vpon his familie because he would liue and linger so long among those wicked Sodomites Now if these men receiued such deepe and great woundes by wicked companie then who is that man or what is his name that can thinke to stand among them We therfore ought to be most circumspect and carefull to keep vs from the company of wicked men for their heresies will make vs heretikes their carelesnes will make vs vngodly and secure This commandement of flying euill is very generall and may bee extended to all the commandements which we are brought to breake by reason of euill companie Vers. 16. For they cannot sleepe except they haue done euill their sleepe departeth except they haue caused some to fall c. THe law and precept which was prouided for the auoyding of euill company was most effectually set downe in the two former verses The reasons of this commandement do follow in the foure next verses These reasons are in nuÌ„ber two The first is drawn from the peruerse and crooked nature of the will and disposition of wicked men in the 16. 17. and 19. verses The second
specially in the eye 4 There is in euery man since Adams fall the diuels promise fulfilled that their eyes should be opened and this as it was the first punishment so it was not the least and besides this it is an argument of follie for Salomon saith A fooles eyes are in all the corners of the world and a wise mans eyes are in his head I looked into the streetes Prouerb 7. and sawe a young man c. Looke what obiects our eyes doe see such are our actions as it is saide of Iacobs sheepe looking on the rods they brought sorth young coloured like the rods not like themselues so our actions are like the obiects of our eyes The eye goeth before and bringeth the hart after and as Salomon saith he knoweth not that there is a snare And what followeth euen that which Gregorie saith that the innocent beholding becomes nocent or hurtfull by sight and his reason is for what he beheld vnaduisedly he cannot forsake willingly and hee addeth yet another reason of this for that which pleaseth the sense best liketh vs. Here is a sensuall appetite for as where the paine is there is the hand so where our loue is fastened there our eye is fixed The eye is not satisfied with seeing what then Surely as this was the first degree of walking the heart followed the eye so is it the second degree as saith Gregorie He that vseth the outward eye negligently hath a blind eye within and it is a second consequent the heart being corrupted it doth corrupt the eye for the heart will leade the eye to seeke all manner of euill sights for it So we become such as are mentioned Numb 7. As goe after their owne eyes 3 Againe Gregorie here saith Consider what a shame it is for men to sin in that from which women are commanded to abstaine The Apostle vseth a word strange and seldome vsed in those that writ since the Apostles time it is to note the strangenes of apparell The law of nature condemneth it Augustine saith He that exceedeth the boundes of custome in outward things is a very wicked man Ezech. 23. we see the iudgement of God vpon them for looking on strange apparel Zephan 2. 1. God saith he will sit in iudgement vpon the Kings sonnes and then what shall become of the base people And thus much for the fashion now for the cost for the Apostle forbiddeth also costly or pretious apparell He that breaketh into these expences of apparell more than is beseeming his state he is a theefe There is yet a third thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must thinke that he meant by this the putting on of apparell It is that whereof a Father speaketh They pray for one minute and be an whole houre in attyring themselues And yet we haue renounced this in our Baptisme with all the vanities of the world which the sonnes of Beliall must inuent and we must practise To conclude note one thing in Saint Barnards sermon which he made vpon the celebration of S. Iohn Baptists day where he speaketh to his auditorie on this wise Whose memorie doe ye celebrate this day Is this â—one in vaine delight or shew of gay attire what is tâ—â—â— to Iohn what you would haue vs goe in Iohn Baptists coate I wish not that thou beest like him iâ— attire but yet I would not you should be flat contrarie Finally this is the accusation of Corah and his companie Numb 16. What will yee pull Gods Prophets eyes out of their heads â—o but we would haue them vsed to the glorie of God as all the members ought to be 6 The Seraphins were full of eyes betokening they see euery way some thing to glorifie God Though other men haue indulgencie for their sight yet the sonnes of the Prophets are called seers for the vse of their eyes they must needs vse them The high places were frequented of the Prophets and Patriarches that from them they might see medowes full of grasse fields full of corne riuers townes and many things to consider the greatnes and goodnes of God that beholding these they might be drawne as Dauid was into that meditation What is man and as Christ in beholding the lillies are ye not much better than they These hils had this good vse at the first but afterwards they were vsed to il practises There was not one of the Prophets that vsed not this helpe Things past and present saith one are shadowes of things to come And no doubt though they had speciall reuelation yet they vsed the view of their present estates and did in wisedome foresee many things and we if we laid wel our estates with them might be more wise to foresee things to come The Prophets had their notes wherein they did insert those actions which they sawe in their times and so they made vse of that they saw besides the reading of histories which is also lawfull and commended in Assuerus and Daniel 11. Augustine maketh two questions What went yee out into the wildernesse to see water changed into wine this yee may see and not goe thither Or went yee not to see the bush burne and not consume as you may see the water turned into wine without the desert in that the Lord bringeth it through the vine tree so this also ye may see daily great fires made to consume the Church and it perisheth not What went yee into the histories to see There are as great things saith he in our daies done for the Church by Constantine as hath been before time there are now as great abominations as strange iudgements and so sufficient in euery age to proue the Lords arme is not shortened and to confirme vs in Gods promises if al the histories in the world were burnt If we did as God keepes a bottell for our teares and a booke of remembrance for our good workes keepe an Ephemerides of the actions of our time we might say with Dauid I neuer saw the godly begging their bread I haue seene the wicked flourish and I beheld againe c. Thus we might come by good experience It is said for her commendation that she is the mistris of fooles for that she teacheth very plainly Againe howsoeuer Aristotle saith Hearing is the sense of learning and of wisedome yet the eye is the sense of certeaintie God said therefore I will go downe and see God saw saith the Scripture The wise men say in the Gospell Let vs goe to Bethlehem to see The Apostle Thomas is discommended for not beleeuing till he saw and felt and Mary is commended for her quicke beleeuing But a man compassed with infirmitie may say with Gregorius Magnus Thomas doubting hath more profited me than Maries beleeuing If we could well see we should eschue that foolish question How commeth it to passe that these daies are
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌ„s of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâ—her for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lâ—t him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart â—oâ— saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
God which is his arme to draw vs to saluation when it hath beene a little while among vs it is a thing smally esteemed wheras cōtrariwise in those places where it is newly recouered they flocke together farre and neare and will make it their talke and songes and whole delights The like reason is of the Sacraments other blessings of God which while men doe vse of fashion and custome or else doe rest in the outward thing not looking into them nor beholding the spirituall grace offered by them it cannot be but that they must needs fall into a superstitious abuse of them or else despise and loath them 7 Our Sauiour Christ giueth two notable titles and commendations to the exercises of the Church Matthew chapter 7. verse 6. he calleth them holy and precious First for holines we know there is no sound holines but in the Lord or of the Lord and therefore it was said holines to the Lord it was the inscription of Aarons miter And it is said in the Gospell that none is good but God that is none is essentially good but God the word the Angels so forth are holy but in respect rather of some thing receiued than of their own nature and so the word is holy after a double manner either for that it commeth from God who is perfitly holy and it is of the nature of him or else for that by it we receiue holines and are made holy For the first it is sure that the law-giuer doth alwaies impart to the lawe something of his owne nature and therefore among the heathen looke what kind of men set downe the lawes the law had a smacke of their disposition Solon a very moderate man his lawes were very moderate and tasted much that way Draco his lawes were seuere like to himselfe and therefore they were said to be written with blood So are the Lord his ordinances they comming from the holiest of all carie frō him in them a sensible rellish of holines and are vnited to the nature of God And as the law commeth from one holy and so teacheth holy things likewise cōmeth holines into our hearts by applying them therevnto our hearts of themselues not being holy and so the law hauing a qualitie of God himselfe it hath it not for it selfe alone but for vs. In this respect as the law is liuely so it is a quickning law making aliue as the word is wise so it maketh wise as it is holy so it is a sanctifying law making vs wise For preciousnes the Scriptures sticke not and cease not to set a price of the word as Psalme 19. and 119. Dauid compares it to spoiles a thing full of precious things wherein are things of great price And yet for that in spoiles are things of all value some more some lesse precious after he compares it to gold then to fined gold afterward to much fined gold yea to thousands of gold and siluer and not contenting himselfe he ioyneth to gold precious stones and least yet he might say too little he compares it to all manner of riches The reason hereof is this that for as much as the soule of a man euen of him that perisheth is precious and the soule of euery good man more precious then the soule of the holiest Christ Iesus is most precious Now for as much as the Gospell hath it foundation in opening of the signe of the blood of Christ therefore the Gospell in a singular degree of excellencie must needs be most precious 7 When some penitent sinners are executed for theft we see they are more grieued fo◠whoredome than for theft because it brought them to theft but most of all they sorrow for neglect of the word which hath made them most loose in al their life Seeing then this is warranted by the experience of our times let vs take heed we neglect it not but see the want and neglect of these meanes to be the cause of other sinnes but if we will not doe this the Lord will punish sinne by sinne which is most feareful for this is the only meanes to keepe vs from sinne to heare the word pray giue thankes heare admonitions receiue the sacraments with reuerence and in truth As these meanes doe keepe vs from sinnes so do they recouer vs from them when we are fallen thereinto as when great trouble is vpon vs pouertie disquietnes against these the word of God doth giue a remedie teaching vs that as it came by Gods prouidence so he must take it away contrarie to the familie of loue who denying the prouidēce of God attribute it to outward causes Example of a man which sayd his sicknes came by Gods visitation they replyed vnto him did you not take cold he answered that is but a meanes to serue his prouidence so the familie left him For we take cold often and yet are not sicke because the Lord hath all things in his hand to dispose at his pleasure and then shall we rest in this when we are certainely perswaded of this doctrine Psalme 32. The Prophet saith that before he acknowledged his sinne moysture was turned into drought but when he confessed his punishment was taken away so Iob. 33. when men wil not profite by his word then the Lord wil seale this former doctrine by a correction which if we profite not by it will lie so long on a man that his bones shall sticke out being in this case if the Lord reueale him this he shal be restored to his former state It is plaine that the cause of these corrections is the neglect of the instruction of God in his word which if we would throughly giue ouer our selues vnto we might be sure that no presumptuous sinne should preuaile against vs. But if we esteeme not the word of God or receiue it so as that we profit not by it then let vs not maruaile though the Lord doe visite vs and that in great mercy too if we can be brought so highly to esteeme of the word and of prayer as of nothing more CHAP. XLVI Of Magistracie or Gouernment AFter that Iethro Exod. 18. 21. had tolde Moses a better course in the gouernment of the people hee describeth what manner of men they should bee and to the properties which are there set downe there may be added three in the first of Deuteron vers 13. First then Magistrates must bee wise that is skilfull in all those causes which shall come before them otherwise if they be not men of knowledge they be not fitte for that place Yea though they bee well minded and willing to doe good yet if they haue not knowledge of those things which they must deale in it is not sufficient For as in handicraft matters a good man is not straightway a good Artificer So and much more is it in this waightie calling 2 Secondly it is required that they bee endued with prudence or experience for Sapientia and
Prudentia doe thus differ that the former is the generall comprehension of knowledge of things the latter is the experience of that knowledge in particular actions Experience in other things doth shewe how necessarie this propertie is For wee see in Physicke and other Artes manie by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular maiters they are oftentimes behinde hand and their knowledge for want of experience doth soone faile them the reason hereof is this by reading they get the knowledge of generall rules which when they are applied to particular cases are altered by circumstances and manie exceptions may be made against them So that in all Artes and Sciences this is generally holden that so much is thorowly and soundly knowne as is knowne by experience It is necessray therefore that a Magistrate bee not onely a man of knowledge but also that hee be well experienced in the matters that be incident to his calling 3 The third propertie necessarie for a Magistrate is that hee bee of a good heart and courage For although hee bee able for his knowledge and experience to deale in anie matter yet if hee haue not a couragious heart to goe about them the others will little profite him And if wee consider with whome hee shall deale and in what matters how hee is subiect to the rebukes of those that are aboue him to the hatred of his inferiours and to the euill speeches of all then wee shall easilie see how needefull it is for him to haue courage that hee may proceede in his calling and with nothing be discouraged 4 It is fourthly required that they bee such as feare the Lorde By this feare of GOD they shall both examine their courage whether it bee good and also they shall moderate and rule it by the same feare For as courage when it once passeth the bounds of knowledge and experience doth oftentimes prooue to be but a heady rash boldnesse So likewise if it bee not seasoned with the feare of GOD it doth often ende in oppression This feare of GOD with whomsoeuer it preuaileth doth cause them to abstaine from doing of wrong to anie as Ioseph reasoneth with his brethren I feare God therefore I will not doe you wrong as contrariwise wheresoeuer it is not truly planted no sinne so great nor no wickednesse so grieuous which men for their pleasure sake will not easily bee brought to commit as Abraham Genesis â—0 answereth Abimelech Therefore must Magistrates euermore set the feare of God before their face as Iob chapt 31. doth witnesse that hee himselfe did that thereby they may both make a conscience in doing Iustice and also be kept from doing wrong 5 Fiftly it is needfull that they bee true dealing men this true dealing hath first respect to the Mâ—gâ—â—rates themselues that whatsoeuer they spe 〈…〉 and what they promise they be carefull to performe and that 〈…〉 they thinke This simple and vpright dealing doth purâ—â—aâ—e 〈…〉 re vnto a Magistrate Secondly it hath respect to the case that they 〈…〉 to 〈…〉 that they take paâ—â—es to search out the truth thereof and giue righteous 〈…〉 râ—quireth For as the Lord iudgeth according to right so ought they 〈…〉 re his Ministers Therefore they must not further the euill cause of a good â—â—â— though otherwise he be good neither must they hinder the good cause of any man thâ—â—â—gh otherwise he be euill they ought not to be carelesse of a stranger because he is a stranger neither must they goe busily about the euill cause of their friend or neighbour because he is their neighbour or their friend To conclude they must neither behold the persoâ— of the rich nor of the poore to peruert iudgement for their cause but giue true iudgement without respect of person 6 Sixtly they must be haters of filthie gaine Couetousnesse is the mother of appression and extortion which doe differ in this that oppression hath the colour of â—â—â—â— and law and extortion is when man getteth by hooke or by crooke and careth not how so he may haue it but these two are not onely here forbidden but euen the louâ— of â—â—â—e and rewards which are of such nature that they will blinde the eyes of the prudent and sloppe the eares of the righteous Yet is it not altogether vnlawfull to giue gifts and rewards for Salomon saith that a gift in the bosome pacifieth much strife and if it be â—â—â—â—ly bestowed it prospereth whithersoeuer it turneth Againe Mordeeâ—y and Hâ—stersâ—east â—east is mentioned with this commendation that they sent gifts euery man to his neighbour but when they are giuen with corrupted purposes or receiued to peruert right then are they of all men to be abhorred but specially of Magistrates 7 The seuenth and last propertie of a good Magistrate is that he be well knowne to all men and this hath respect to all those that went before he must be knowne then to be endued with wisedome and experience to be of a valiant and couragious heart to haue the feare of God before his eyes to be vpright in his dealing and a hater of filthie gaine So Paul would haue the Ministers to haue a good report euen of those that are without And surely it is great reason that they should be well knowne or else they shall hardly haue any credit with vs. For the weakenesse corruption of our nature is such that when he who is not well knowne vnto vs shall speake as sound a truth and deliuer it peraduenture more plainely yet doth not his word beare so much credâ—t with vs as another whom we know and haue some experience of For our natures do for the most part suspect strangers and we are loth to commit our selues and our matters to them we know not Wherefore to the end that Magistrates may beare credit among vs it is very meete that they should be well knowne and their gifts also 8 This doctrine must teach vs first to consider what calling the Lord hath in mercy placed vs in and whether we haue gifts answerable to our callings that we may thereby be brought to pray vnto the Lord that he would giue vs that which we haue not and increase that which we haue and euermore supplie that which is wanting Secondly it serueth to teach vs to giue due honour to those in whom we see the true properties of Magistrates to be and to acknowledge their lawfull calling Thirdly that in all our elections we make choise of such Magistrates as are endued with these properties Fourthly that we may pray that such Magistrates may be profitable where they are and that the Lord would giue them to such places as haue them not And last of al that the Lord in mercy would vouchsafe to giue these properties to all Magistrates which now are set ouer
be turned into sinne yet if we can continue in prayer and be diligent therein if we can euen then also heare the word when wee can receiue no comfort thereby yea though it euer rebuke vs and seeme to make our cōdemnation knowne vnto vs if wee can abide our selues to bee touched and continue our care to heare the word still if we can doe these things it is a notable token of true faith and the great worke of Gods good spirit doth shewe it selfe herein yea and that more liuely than when a man hath comfortable feeling 11 It is a speciall fauour of the Lord when he giueth such Ministers or Magistrates as will pray for the people for so they may see that he will not punish them as he ought but yet forbeareth them We see in Psalm 106. That by the prayer of Moses and Phineas the Lords wrath was stayed and Samuel prayed for the people Therefore Ministers and Magistrates ought to labour euen by praying and doing good for the people that euen for their sakes the Lord may spare them though they haue deserued to be punished Contrariwise it is a signe of Gods wrath when hee withdraweth the hearts of Ministers and Magistrates from the people and that they cannot doe them good 12 The lifting vp of the hands is taken sometimes for prayer it selfe the signe for the thing it selfe so the speech is vsed Psal. 141. 2. Let the lifting vp of my hands bee as an Euening sacrifice And in Tim. 2. 6. I will that men lifte vp pure hands in euery place Where we see that the truth of the things is ioyned neerly with the signe For if a man haue not an heart his lifting vp of hands is nothing but if the heart be thoroughly mooued then also will the eye be lifted vp yet we doe lift vp our eyes that our hearts thereby may be the better lifted vp and our eye doth not wander nor our care doth harken after other things but our hearts haue first wandered 13 When Moses preuailed with the Lord by prayer then did he also preuaile against his enemies S. Iames saith The prayer of a righteous man preuaileth much if it be feruent So that if he be not a righteous man that prayeth or if the righteous mans prayers are not feruēt it will not preuaile As S. Iames therefore gathereth a generall of a particular so may we gather that if we be feruent in prayer then we shall preuaile but if we be not feruent we can haue no hope And that is the cause that in our matters we bring not our purpose to passe because we are cold in praier or trust too much to our owne wisedome or such like Therefore in what matter soeuer we haue in hand if we do first seeke to God by prayer in feruencie as did the men of God herein then shall we preuaile as well as euer they did 14 Those things which wee heare and reade are other mens vntill by applying them to our selues by Meditation they be made ours 15 As reading hearing and conferring of the word do more encrease knowledge then feeling So praying singing and meditating doe more increase feeling then knowledge 16 It is not certaine how long after his sacrifice and prayer Iacob receiued comfort and therefore we see that the comfort of the Spirit doth not alwayes depend vpon the meanes neither is bound thereunto but sometime cōmeth long after the vsing of them As Christ saith of the Husbandmen that they sowe and looke long after for the fruites of the earth which may teach vs comfort for that our prayers are neuer in vaine but alwayes graunted though sometime long after and here are those corrected which looke for comfort immediately vpon their requests not knowing that sinne is the cause why wee receiue not when we aske and for that we vse not the meanes aright this also trieth our obedience if we will with patience continue vsing the same meanes though presently we feele not the fruite of them and learne with Marke and the Apostles to lay vp things in our hearts to trie what will come of them afterward Iacobs vision is not a bare and mute thing but is ioyned with the word and teacheth that all comfort must come out of the word and therefore what comfort by Sacraments visions apparitions and such like doth not leade vs to the word nor worke in vs greater obedience to the same nor giueth vs some victory ouer sinne that is vaine and proceedeth of error It is Faith in the Promises that worketh in vs obedience and therfore in euery commandement there is a promise either vnderstood or expressed for the law is spirituall and requireth a spirituall obedience which we cannot performe because we be carnall and by nature disobedient except the Lord do minister grace vnto vs. 17 Violence as it were must be vsed in the heart when we pray because it is the heauie iudgement of God that verball prayers bring vs to great blockishnes 18 It is good to reade before prayer to the better preparing of our hearts thereunto 19 Where prayer wanteth the action of sinne is as ready as the temptation 20 Generally we must desire Gods mercies greedily but particularly wee must aske them conditionally and with affection as well to leaue the thing asked as to haue it 21 Manie are barren in grace because they are barren in prayer We cannot be drie in the grace of God so long as wee resort to Christ by prayer who hath the seauen Vialls of gold full of seuen-fold mercies 22 In singing of Psalmes without some speciall occasion he would say in company specially of such as were of some generall instruction although priuately for himselfe according to his griefe ioy or affectiō he would sing proper Psalmes yet he thought they that did most reioyce might sing the Psalmes of greater griefe to put them in mind what was or may bee in them as also to season their ioyes with the remembrance of the sorrow of some of the Saints Againe those that are most throwne downe might reape fruit in vsing the Psalmes of greatest comfort that they may see what hath been and what is belonging to them after that they haue sowne in teares and mourned with that holy repentance which is not to be repented of 23 There be two extremities of singers Some hearing the action to bee good vse it of custome Some hearing that wee must vse it with prepared hearts stay so long for fitting themselues thereunto that they leaue it often vndone Others vse it so often and yet so vnfruitfully that their customable singing breedes wearisomnesse wearisomnesse causeth tediousnes and tediousnes causeth to leaue all Then wee are indeede prepared to sing when the word dwels so plentifully in vs and we be so filled with the Spirit that the assurance of our sinnes pardoned the perswasion of God his fauour the hatred of sinne the loue of
subiect to distractions is no lesse hindred by pleasure then burdened with worldly cogitations yea and so many are the exercises of religion and loue both priuate and publike appertaining to that day that a man is not able to performe all the number of them in one day much lesse then hath he time to follow his delights 25 Vpon a great raine falling in a Fayre time not long after the Sabbath which by the Faire was broken hee had this working in his heart how one should order his affections in such a case First in respect of God whether one should not reioyce seeing men would not be taught by so long preaching to keepe the Sabbath that the Lord euē by his afflictions should teach men his holy ordinance Secondly in regard of men whether he should not pittie them for that their goods were subiect to such dangers True it is that men are to be pittied but when the question is of Pietie towards GOD and pittie towards men it were better to reioyce that the Lord will through some hindrance of worldly things tender the obeying of his owne ordinance than pietie should decay and so many soules perish 26 Against them that say the Sabbath is ceremonial we must first marke that the Prophets are continuall vrgers of the morall lawe as for the ceremonies when they came to them they passe them ouer saying that God hath no pleasure in them as Esay 2. and 66. and among the rest nothing is more namely and precisely vrged than the Sabbath therefore it is no ceremonie Againe grant it to be ceremoniall and yee shall make God a confounder of the Law and Gospell a mingler of the ceremoniall law with the morall and admitting one ceremonie in the Decalogue why may there not be two or three or moe Concerning this mixture many heresies hereby haue crept into the Church and it cannot be auoided if we make the fourth Commandement ceremoniall We know that whē Saul was among the Prophets 1. Sam. 19. it was a common saying Is Saul among the Prophets as if it were no good order but the Prophets should be among themselues and Saul with his companions A third reason may be that Christ in the Gospell deliuereth a summe of the whole law Loue God aboue all and thy neighbour as thy selfe But this summe of the law is meerely morall therefore the lawe whereof this is a summe is meerely morall except wee will accuse Christ for giuing vs a morall summe of a ceremoniall thing Besides the Commandements were but a renuing of the law of nature for it was written in the brest of Adam by the finger of God Now there became a declining from this lawe of nature by the negligence of them that should haue taught it to their children Therfore would the Lord haue it written once for all But in the lawe of nature there is no ceremonie for it is the image of God and whatsoeuer is in God it is altogether holy and for euer and ceremonies are holy but for a time therefore in the image of God in the Decalogue there is no ceremonie and consequenly the Sabbath is not ceremoniall A fift reason is this they that affirme the Sabbath to be a Ceremonie must either say that the Ceremonie is in the word Sanctifie or in the word Sabhath for this is the Commandement Sanctifie the Sabbath as for Remember it is but a prouiso and no part of the Commandement but the force of the Commandement stands in the word Sanctifie and it is a Verbe transitiue and therefore cannot be without an Accusatiue case as Day or Sabbath and in sanctifying is no ceremonie Therefore the Commandement is no Ceremonie Moreouer it must needs follow that that which is concluded by a reason is commaunded by ◠precept but in this it is concluded by reason your labour and rest must bee scanned by Gods labour and rest and the Lord laboured sixe daies and tested the seuenth day therefore you must worke al your workes in sixe and rest the seuenth As much reason is this that as Christ reasoneth how the Diuorce being a thing brought in vpon occasion did not therefore bind the conscience of the Iewes because from the beginning it was not so which was as much as if he should say or insinuate by the contrary whatsoeuer was from the beginning it bindeth the conscience So we say of the Sabbath that it being from the beginning not onely printed in the breast of Adam but also sounded in his eares must therefore binde the conscience CHAP. LXIX Of Thankesgiuing and right vse of the creatures NOne can euer praise the Lord till he be rauished with his greatnesse and goodnesse and the want of this feeling causeth vs to be cold in thanksgiuing euen as our praiers be cold when we haue but small feeling of sinne 2 And that wee doe in truth of heart acknowledge God to be the preseruer of vs from all euils and giuer of all mercies we may trie by our thankfulnes and prayer 3 The sin that was in the Israelites is in vs for the want of one good thing doth make vs rather to mourne than the hauing of many good things doth make vs thankfull 4 We must be thankfull presently and speedily when wee wil long keepe the remembrance of any mercie 5 Because our faith yeeldeth but drops of thankfulnes the Lord is constrained to yeeld but drops of his mercies 6 Being with one afflicted in body and minde vnto whom the Lord had shewed great tokens of saluation and fruitfull to sanctifie the present afflictions he said I feare not the time of the visitation of them that thereby doe grow in the gifts and graces of God but rather I feare least the time of their deliuerance should be tainted with vnthankfulnes and so wofully they should loose the fruite of that good which so dearly they purchased of the Lord. 7 Wee haue no continuing citie now but we looke for another not that wee may not call these things ours which are sanctified vnto vs by the word and prayer and in a good conscience vsing them but that we should not set our harts vpon them further than they are sanctified vnto vs we should not desire to vse them 1 These outward benefits are promised with a condition that so far we shall haue them as is for his glorie and our good with which condition we are commanded to aske them if then we want any thing we must know it is not good for vs but hurtfull we are to magnifie his mercies which holdeth those things from vs which are not for our good and yet giueth vs that by the want thereof which by the thing enioyed wee could not come vnto For the thing doth not hurt vs but our corruptions which abuse it therefore he keepeth promise when he taketh it away for he hath made the promise for our good 9 It hath been the order of the
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
whereas the Lord might absolutely command vs yea he affoords not onely a reason but many reasons as foure in number which is to none else that euery way we might be perswaded Now he vseth the word of remembring for a speciall watchword of watchfulnes which importeth thus much Whatsoeuer ye do do this and do it with care haue a speciall regard to this in any case forget it not that so we might thinke the breaking of this day to be no trifle it is taken carefully froÌ„ vs when we giue a special charge Deut. 5. Take heed to this day remember it ere it come ye may be ouertaken By the Sabbath is meant the holy rest so the land hath a Sabbath and this day is exempted by God from the rest to this end Indeed by nature all daies were alike and common till God seuered one which for his sake and the ends sake must be distinguished from the ordinarie daies so all men and creatures were common vntill the Lord set them apart to speciall vses The Sabbath is wholy morall tows and to our Fathers partly morall and partly ceremoniall to the Iewes vnto whome euery commaundement had a ceremonie first by reason of their weaknes secondly because they were vnder the clowde Now they are cut off But before them was the morall vse of this precept euen from the beginning Exod. 16. nay Gen. 2. and no tradition quenched it So our Sabbath continues and takes hold on the conscience True it is euery day we are bound to sacrifice and not to forget our dutie Psal. 1. 2. we must pray continually and Dauid sacrificed thrise a day Psalm 55. but this day must be wholly sanctified no part of it must be giuen to other things to look to our selues in So Adam had a vocation and a rest in part and wholy for nature distract can doe nothing well As for the cremonie of the day it was in the seuenth day but that is altered into the day wherein our Redemption was finished and the world renewed and therefore by the Apostles themselues this day was instituted 1. Cor. 16. Actes 20. 7. For the name it is plaine Apoc. 1. 10. The rest of it in regard of the straight-yoke was from gathering sticks Numb 13. 32. from kindling a fire Exod. 35. 3. and the sanctifying of it was in killing of Lambs and offering flowers The Sabbath is a signe but not a ceremonie as the tree in Paradise it doth admonish of the true Rest is a pledge of the euerlasting Rest. It is the agreement betweene the Lord and vs Exod. 31. 17. Ezech. 20. 12. It is the Market-day of the soule to gather Manna which is the bread of life Well we must first rest from what froÌ„ our owne worke works words and delights for the Law is spirituall Esai 58. 15. First we must rest from the works and labours of the sixe dayes which are heere opposed to rest from bearing burthens Iere. 17. from gathering Manna Exod. 16. which was their foode from treading the wine-presses and making bargaines Nehem. 13. from bringing sheaues Ibidem both in Earing time and Haruest Exod. 34. 21. To worke on the Sabbath is to defile it Exod. 3. The plague of fire is God his iudgement of it Ierem. 17. 27. Gods seueritie by death Exod. 35. As for the sanctifying of it GOD hath made it holie Gene. 2. 3. By his blessing he associateth vs to make it holy as well as himselfe that is by our obedience He hath done what he can to make it holie let not vs prophane it he will not account it holy vnles we so vse it We must therefore separate it from the comon vses as the Church the font the cup which are pu to holy vses to the worship of GOD the furthering of religion First we must seperate into Gods worke as preaching Luc. 4. 16. Reading Acts. 13. 13. Prayer 16. 13 conference Mala. 3. Meditation Psalm 92. or any good worke Matth. 12. 12. whatsoeuer sheweth in vs the power of Christ his Resurrection Now to the reasons It were a great sinne not to yeeld to his Commaundement a greater not to yeelde to his perswasionss His first eason is Sixe dayes shalt thou labour c. This is rather a permission than a commandement as was that of eating of the Trees in Paradice If GOD had giuen vs one for our selues and kept sixe for himselfe it had bene equitie in him to command and dutie in vs to obey now he hath kept but one for himselfe and that for profite too To breake the commaundement in respect of such liberalitie were great sinne as we may see in Nathans conference in Aeuaes reasoning and in Iosephs argument with his Mistris as also in Ioâ—s speach to his wife And doe all that thou hast to doe That is Finish all ere this day come Reserue this wholy to GOD vse not this to performe any part of thy busines For therefore haue I parted the sixe dayes and giuen thee them that this one may be wholy mine Secondly the Lord saith it is his Sabbath therfore not ours neither to vse it in our Fayres our Haruest or our plaies So that the offence reboundeth vp to heauen Rom. 13. 2. In it thou shalt doe no manner of worke Here is the negatiue part worke sixe dayes Rest the seuenth in them doe all in this doe none a flat antithesis GOD hath dealt prodigally with vs let vs not deale sparingly with him Thou thy sonne We see he begins with the superiour ergò he ought to be so far from hindering that he must looke to the sanctifying of this day and prouide that his inferiours and they in his gouernement rest as well as hee both from their owne and from their Maisters busines The practise whereof we may reade Nehem. 13. And the reason is good because in respect of God and his seruice there is no respect of Master and seruant so that though the superiour rest himselfe if he prouide that all his house doe rest as well as himselfe hee violateth the Lords rest Deut. 6. 7. Thy cattell for bodily rest This sheweth Gods mercie to be great which prouideth for man and beast and this hee doth that too much might not be exacted of the creature but that they might haue a breathing time And secondly that wee seeing them rest might the more effectually be moued to rest our selues as the King of Niniuie Thy stranger We must haue Lots care ouer the bodie of our strangers they are of our iurisdiction whiles they are vnder our roofe and wee must sanctifie our house much more euery man must be sanctified GOD thus in setting downe euery particular takes away all occasion of quarrelling in the breach of this law For in sixe dayes This is set downe that in the Lords method wee might consider of his workes as Dauid Psalm 139. and Iob chapt 10. Wee haue the example and practise of it in GOD
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
contraries This argument is often vsed in the Scriptures as Psalm 145. Doe not I hate them c. Zachar 2. Tit. 2. 1. and most plainly 1. Cor. 6 What fellowship is betweene light and darkenes c. This is needfull for men to knowe that they learne to hate superstition and heresie and to roote it out least whilest with Saul they spare wicked Agag they persecute righteous Dauid If a man hate false religion hee shall neuer be infected with it for if they be perswaded that it will hurt them then they will keepe themselues far from it A man when hee seeth a toade or any other hurtfull beast he will be sure to keepe him farre from it neither will we euer receiue for meate that we know to be poyson so if wee beleeue that Poperie and Heresie are poyson then we will not receiue them But if men thinke fauorably of Heretikes and call them honest men and well dealing men then it is very easie to intangle such a one Herein doth the coldnes of the loue of Gods law in vs appeare in that we doé so coldly hate the false Because loue setteth the price on things and hatred maketh vs far from them therfore if we will continue in the truth we must loue it and if we wil auoide the false we must hate it And we must not be deceiued by the outward shew of an honest life for if comparison be made betweene Gods children Heretikes when they are both in prosperity or both in aduersitie then we shall see the difference betweene them for otherwise there is no comparison to be made when they are one in prosperitie and another vnder the crosse When the children of God are in trouble and in affliction the graces of God doe manifestly appeare in them for first they haue such spirituall wisedome vnderstanding that euen poore simple soules in the countrie are able to answere the great and learned men of the Vniuersitie so that they be not able to withstand the Spirit that speaketh in them Againe their boldnes and courage in the truth is such as that they be not ashamed to speak euen before Kings the mightiest of their enemies But Heretikes how far are they from this wisedom when they come to answere they either say nothing at all or else their reasons are so blockish and without sense that a childe would marueile at their folly and though they set some face and shew vpon them yet if they be vnripped and then referred to their heads they are but vanitie As for their boldnes and courage it is nothing for if they speake to some simple man or in some secret place then will they be bold to speake their pleasure but call thē to the place of iudgement or before them that are able to call them to accounts then their answeres are to seeke And here of it commeth that they are periured vnfaithfull not men of their word but dastards and cowards and such as will not stand to the truth In suffering there is a great diuersitie betweene them for if the childe of God come to suffer he is neither effeminate to account the paine too painfull neither yet blockish without sense and feeling in suffering but he feeleth the smart and bitternes of it and yet feeling Gods fauour he ouercommeth it And this is true patience indeed when men feele the paine to be grieuous and yet through the hope and feeling of Gods fauour doe ouercome it and in suffering they can pray for their persecutors and can be contented to shed their blood for the conuersion of those that seeke their subuersion and ouerthrow Deale Heretikes thus or doe they not cleane contrarie Yes for in their suffering they are either as men without sense bereaued of their wits so they are rather blockes and stones than men and their suffering is blockishnes and not patience or else they are effeminate and womanish to howle and crie out in their paines and to die with cursing and banning and all kinde of railing Thus they deale This experience haue we seene of both euen within our daies If you compare them together when they are both of them in prosperitie and if you then consider their liues you shall also see that there is great difference For the children of God whilest they loue the word the Sacraments and discipline they cannot long lie and continue in any sin for the word will rebuke them the Sacraments will admonish them and discipline will also helpe to bring them from it but the wicked liue and lie as in a dead sleepe in sinne in prosperitie and will not be wakened He doth not onely speake of corruption in doctrine but also in manners as in euery commandement we cannot loue the good but we must also hate the contrarie as in lust adulterie c. as Ioseph hated his Mistresse when he once perceiued that she was vncleane Then whilest men are giuen to vanitie on the Sabbath they loue not the Sabbath for if they did they would either take heede of such or if they fell into them they would recouer themselues Then we cannot loue the Sabbath vnlesse we delight in it and hate the contrarie Then if we will trie whether we loue the word let vs trie it by the hatred of naughtines in vs and this if we feele we may be comforted for God will worke by this The word thoughts is a metaphor from the crooked boughs of a tree and signifieth that as the trees haue their boughs spread abroad crookedly so doe thoughts grow out of men And his meaning is that he hated these ouerthwart thoughts Therefore he laboured not onely for the outward hatred but euen the imaginations that are contrary thereto as the thoughts of idolatrie vncleannes c. and to these all he biddeth battell that he may loue the law This is a good thing for vs for though we come not to idolatrie murder adulterie c. yet the euill thoughts come into our mindes and these we must not suffer to be setled but at the first we must hate them and driue them out Thoughts are not free therefore neither it is enough to loue in shew but we must also loue in thought for if we fauour them wee may by little and little bee carryed away For hereof it commeth that men are brought to reuenge and other euils because they make not cōscience of the thoughts Thus we see that men haue thoughts of herefie anger c. and yet they are not at defiance with them therefore they fall into the sin Hereof men fall into adulterie become enemies to God his Ministers and religion for whilest they make no conscience of thoughts they fall into the sinnes It is true then that we must first fight against reason when wee will fight against sinne as a man fighteth not against swearing because not against anger and not against anger because not against reason Vers. 114. Thou art my refuge and