the faithfull interpreter of the law and that not onely by precept but by practise For in that he healed the sicke and cured the diseased on the Sabbath allowing the people on that day to resort vnto him he sheweth how things concerning the glorie of God are lawfull to be done on the Sabbath And we see in that the law permitted the leading of the oxe to the water how things conuenient are not at that time vnlawfull so that thy be not abused or ouerused This moderation prefixed let vs sift more narrowly the things that are forbidden These are either the works of our calling or lawfull recreations The workes be such as either are more vsuall in the sixe daies or being but at certaine speciall times in the moneths or yeers vsed lesse vsual First cōcerning the works hauing their ordinary course in the weeke daies as plowing sowing vsing of handierafts and such like there is no question and the most prophane person will not call them into questiō but it is taken as granted that these workes must giue place to the worship of God that men being freed from them may bee the more sanctified And these things are flatly forbidden in the Law and in the Prophets who would not suffer a burthen to be caried on the Sabbath by which one worke they did more secretly point at all the rest But the words of this cōmandement are a sufficient demonstration of this matter Who so thē make the Lords day a packing day for their earthly busines either in making it a custome to haue their seruants follow their callings or trauaile in their affaires or else when they themselues will doe that that day which they will not doe at other times when in spirituall disposing of their busines they might prouide better they are prophaners of the Sabbath and shal be iudged for contemners of this law And whatsoeuer these kindes of professors pretend in word and brag of knowledge and Christian liberty they cloake their sinne vnder religion draw the curtaine of Christian profession to couer the lewdnes of their vnchristian conuersation and so liuing as beasts they shall dye as beasts or worse than beasts in that they shall goe to the hels when the beasts shall goe to the earth It is too too lamentable that in a Christian common-wealth where Christ and none before Christ is to be preferred where the fruit of so many yeeres teaching this dutie ought to bee shewed that men as Heathen who neuer knewe of the creation of heauen and earth by God or neuer heard of the redemption of man by Christ or neuer tasted of the sanctifying power of the holy Ghost nor at any time vnderstood of the mysterie of the Trinitie should make no conscience of the Sabbath but onely vouchsafe it worthie of a eiuill dutie But some will pretend a more vsuall necessitie in certaine and peculiar callings of which as they say standeth a further question as among makers of coale and iron Heardsmen Shepheards Carriers Drouers and traffique men all which indeede haue great and laborious callings yet must wee say and hold this ground that in these like ordinarie callings the ordinance of the Lord doth not hinder the good order of man but they are so subordinated the one to the other as if we giue to each of them their time and their place the workes of man may be vsed and yet the worship of God preferred because as our callings serue to Gods worship so Gods worship sanctifieth our callings True it is that the Lord requireth not onely the worship of the Sabbath day but also of other week daies either priuatly at the least or publikly if our callings so permit and howsoeuer we deny not vnto these men some larger liberty on the sixe daies yet they must not be exempted from the duties of the Sabbath day which generally is laid vpon all men and especially on these men whose labours as they are the more troublesome and continuall in the weeke daies so they ought the rather to rest on the Sabbath daies And seeing they will not discharge themselues of the like graces with other men concerning their creation redemption and sanctification if they make not a supplie on the seuenth day for their libertie in the sixe dayes they are inferior to the condition of beasts for the beasts on that day haue their rest and they haue not Besides in pretending such excuses they openly bewray their want of spirituall wisdome For there is no such calling But if they were as wise to God as they are politike in increasing their riches they could tell how to deuide their times seasons for the easing of their bodies and refreshing of their soules on the Sabbath And here men are to be charged with looking to their seruants For the commandement is flat and expresse euen thou and thy seruant It is not sufficient for men to come to the Church themselues but they must bring their seruants also The Lord saw how men would be ingenious in deceiuing their own soules by not bringing their charges and families with them to the congregation who notwithstanding being created redeemed and sanctified are as highly indebted to the worship of God as the masters But let them not beguile themselues for the blood of their soules shall be required at their hands who being too lordly and tyrannous gouernours make their seruants either equall to beasts or worse than beasts caring for nothing but for the world neuer thinking on hell whereunto they are hastening This law doth here also attach Shepherds and Heardsmen Bakers and Brewers which kinde of men if thou hast retained then art thou charged to bring them to the house of prayer as well as thy selfe For God hauing made thē men would not that thou shouldest vse them as beasts for thee neither must thou abuse his trauaile to make him like the oxe whereon he tendeth But worldly wise men will prouide by changing of their places that their busines may be done cheerfully and why then should they prouide for the worship of God so carelesly Againe if Shepheards Heardsmen can finde meanes to goe to faires and markets if they can picke out time to goe visit their friends why may they not also prouide to heare the word of God on the Sabbath day Well be not deceiued God is not mocked Looke how a man soweth so shall he reape In some places Brewers and Bakers pretend great necessitie If it be so then our generall rule permitteth a libertie but yet on this manner if they cannot dispatch their busines on the sixe daies they should rise betimes on the Lords day that they may do all they haue to do with as little losse as may be and if they must needes begin their worke against the day next after the Sabbath let them doe it as lately in the euening as they can that at the publike exercises they bee not interrupted nor drawne
THE WORKES OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST M. RICHARD GREENHAM MINISTER AND PREACHER OF THE WORD of God collected into one Volume REVISED CORRECTED AND PVBLISHED FOR THE FVRTHER BVILDING OF ALL SVCH AS LOVE the truth and desire to know the power of godlinesse By H. H. THE FIFT AND LAST EDITION IN WHICH MATTERS DISPERSED BEFORE THROVGH the whole booke are methodically drawne to their seuerall places and the hundred and nineteenth Psalme perfected with a more exact Table annexed ECCLESIASTES 12. 21. The words of the wise are like goades and like nailes fastened by the Masters of the assemblies which are giuen by one Pastor GOD IS MY HELPER LONDON Printed for VVILLIAM VVELBY and are to be solde at his shop in Paules Church-yard at the signe of the Swanne 1612. TO THE HIGH AND MIGHTIE MONARCH IAMES BY THE GRACE OF GOD KING OF Great Britaine France and Ireland defender of the Faith c. RIght gracious Soueraigne I doe here humbly present vnto your Highnesse the holy Labours of that worthy Seruant of Christ Mr. RICHARD GREENHAM painfullie collected corrected and published for the good of Gods Church by my late deere Husband Mr. HENRY HOLLAND a Preacher of the Gospell in your Highnesse Cittie of London VVhich I am bold to offer vnto your excellent Maiestie partly in respect of the Author a man renowned for his rare pietie and paines and for his singular dexteritie in comforting afflicted Consciences partly in regard of the worke it selfe so well accepted and approued in the Church that this is now the fift time it hath ben published But chiefly because my husband hauing a little before his death bestowed great care and paines in collecting and preparing for the presse the fourth and last part of these workes which in this edition is added to the rest straightly and many times charged mee vpon his death bed to present and dedicate the whole vnto your Highnesse as a pledge which he desired to leaue vnto the world of his most dutifull affection and earnest desire to doe your Maiestie all the honour and the Churches within your Highnesse dominions all the seruice that hee could VVherefore humbly praying that your excellent Maiestie would be pleased to accept the same at the hands of a poore widow from him that is now at rest in the Lord and hath in part receiued the crowne of his labours I doe earnestly beseech the God of heauen abundantly to heape all graces and blessings vpon your Highnesse and your royall posteritie in this life and finally to set vpon your heads the crowne of euerlasting life and glory in the world to come Your Maiesties most humble and dutifull subiect Elizabeth Holland widow TO THE RIGHT HONORABLE AND VERTVOVS LADIES THE LADIE MARGARET COVNTESSE OF CVMBERLAND AND THE LADIE KATHERINE Countesse Dowager of Huntington H. H. wisheth the increase of all true honour and comforts in this life and after death a crowne of glory with Iesus Christ. I May seeme to passe the boundes of Christian modeslie so to presse into your presence Right Honorable and vertuous Ladies without due regard of your persons and places But such is your wisedome that you can and your honorable affection that you will heare with patience the meanest seruant of Iesus Christ. I come Right Honorable as in the name of the faithfull seruant of Christ M. R. Greenham a man well knowne vnto your honours and to those most religious patrons of all pietie and good learning the right Honourable Earles of blessed memorie of Huntington VVarwicke and of Bedford which now sleepe in the Lord. Of them much was hee reuerenced in his life time of your Honours much lamented after death for that you know the losse of such to be no small wracke vnto the Church and people of God Now so it is right Honorable and vertuous Ladies that pietie in this declining age waxeth daily very faint impiety doth much abound and God hath not only set before you those noble examples for imitation but also hath enriched your harts with his faith feare and loue as it well appeares to embrace his blessed truth and to be as nursing mothers to the holy religion of Christ. Now then this good seruant of the Lord God gaue him to recompence his want of naturall children many sonnes and daughters begotten by the Gospell to the faith of Christ and some orphanes hee left after him which being cherished and accepted with grace among men shall truely resemble the Fathers heart which begat them and stand vp for him to speake and preach pietie and the true faith of Christ to posteritie One of which after a yeeres trauell in the nurcing and education coated and attired in the best manner that I can and now able to speake distinctly and comfortably the fathers minde and meaning to all the spirituall Sonnes and Daughters of God in our Church here I doe in loue vnfained vnto him and in dutie to your Honours humbly present vnto your Honourable protection If the holy Ghost thought good to commend his great and most diuine Oracles which haue a singular kinde of spirit life and power in them knowne to all true beleeuers to the Church and people of God vnder the patronage as it were of honourable and vertuous Nobilitie for that Inferiours neglect euen the best things which their Superiours seeme lesse to account of and examples doe best preuaile with vnbeleeuers No maruell right Honourable Ladies if the seruants of God desire the like fauour and patronage for their labors euen of those whom the Lord hath set as bright shining starres among men Your Honours shall finde in this first portion of this worke a delectable and comfortable varietie of graue experienced counsels which may serue as precious remedyes wisely applyed for many euils and holy directions for the good gouernment of a Christian life and most diuine rules grounded vpon Scriptures and well approued by his long practise seruing well to appease the rage and to quench the scorching flame and fierie darts of the diuell which so torment all poore distressed consciences in this life Such experience and good liking haue your Honours had of this man of God of his godlines and grauitie and of the manifold gifts of God in him that I neede say no more as any way doubting of your Honourable acceptation I haue beene bould thus to knit your Honours together in this one Epistle because I am well assured the spirit of Grace hath knit your hearts together in his faith and feare and for that you were so knit together in loue vnfained to this holy seruant of Christ This worke then I commend vnto your Honours and your Honours and it to the good blessing and holy protection of the Almightie Your HH to commaund Henry Holland THE PREFACE TO THE READER THe lips of the righteous feede many The true diet of the soule is an Art most rare a very diuine facultie It must be graunted that
or great light in darke places or great heate in bodies that were nummed before euen so truly we may say and so certainly we may perswade our selues that the spirit of God is in vs when we see our corruption consumed our soules purged from the drosse of sinne our hearts inlightened and made hot in walking and working according to that light The second question to be cōsidered is whether that man which once throughly tasted of the spirit may lose it and haue it quenched in him To this it may be said that because the spirit of God commeth to and worketh in diuers men diuersly in diuers measures therefore we must consider of the diuers working of the spirit then frame our answere accordingly First then there is a lighter lesser worke of the spirit which may be quenched in them that haue it and that this inferiour or lesser kinde of working may be taken away appeareth plainly by the parable of the seede which our Sauiour Christ propoundeth for that besides them that receiue the word into good ground and bring foorth fruites some an hundreth some thirtie some sixtie folde he doth also make mention of some others that receiued the word and yet continued not And what had not these the spirit of God in them Yes doubtlesse for they receiued the word yea they receiued it gladly and that which is more they beleeued that which they had receiued Behold then three fruites of Gods spirit in these men and yet they continued not for they beleeued indeed but their faith was temporarie it lasted but for a time and after a time it vanished away and the spirit departed from them for either the pleasures and profits of this life did driue out the graces of God and drie them vp or else the fierie heate of persecution did quite consume them More plaine and notable for this purpose is that in the sixt to the Hebrues for there the Apostle saith That some may taste of the holy Ghost and thereby be made to taste of the good word of God to be inlightened to receiue heauenly gifts yea and to taste of the power of the life to come And what then surely the Apostle saith That if such fall it is impossible they should be renewed giuing vs to vnderstand that euen they which haue receiued the holy Ghost that haue been inlightened that haue receiued heauenly gifts and haue tasted of the power of the life to come euen such may fall away and the spirit may be quenched in such There is a second kinde of working of the spirit which is a more thorough effectuall working which can neuer be taken away frō them that haue receiued it This the Apostle Peter describeth when he saith That the chosen of God are begotten againe of the immortall seede of the word This is not a bare receiuing or a light tasting of the word but it is a deepe taste of the same whereby we are begotten and borne againe The Apostle S. Iohn setteth downe another note of it saying That they that are thus borne againe cannot sin that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why Euen because the seede of God abideth in them euen that seede wherewith they were begotten to a liuely hope of life euen that seede doth abide and will abide vnto the end Who so is begotten againe by this seede and hath this seede abiding in him the spirit hath wrought that in him which shall not be taken from him and therefore our Sauiour Christ saith The word that I speake is spirit and life And in another place he saith That none shall take his sheepe from him for the father is mightier than all and therefore in another place he saith That it is impossible that the elect should be seduced Thus then we see the question answered namely that there is an inferiour working which may be lost and a more effectuall working of the spirit which can neuer be taken away from them that haue it And this must not seeme strange to vs neither must we be offended that the Lord should take some and leaue others or that he should begin in some and not bring his worke to perfection for so he dealeth with other things in the world Some corne is sowen and neuer riseth some springeth and yet shortly withereth some groweth vp to an eare yet then is stricken or blasted and othersome at his good pleasure doth come to a timely ripenes In like manner some trees are planted and neuer take roote some take roote but yet not blossome some blossome yet neuer bring forth fruite and othersome through his goodnesse doe bring forth fruit in good season If the Lord deale so with the plant and hearbe of the field why may he not deale so with vs the sonnes of men If we cannot conceiue the reason of this we must holde our peace for all the workes of God are done in righteousnesse and all our knowledge is vnperfect therefore we must herein rather accuse our selues of ignorance than the Lord of vnrighousnesse nay we our selues doe deale in like sort with those things which be vnder our hand In Colledges Fellowes are first chosen to be Probationers and if they be then approoued they be made full fellowes otherwise they are not If a man being childles doe take some friends childe to make him heire of all his goods he will keepe him vpon liking if his manners be honest he shall be preferred yea it may be set ouer all his house and yet afterwards for some fault committed quite cast off Some other man taketh another childe to the same end and maketh him heire indeed so then wee must thinke it righteous in the Lord to deale thus with vs seeing we are in his hand and we must not be offended though he call some and do not inlighten them and although he inlighten some and doe not continue them and doe of his great mercie continue some euen vnto the end let vs rather see what vse we must make of this doctrine First we must take heede that we neuer quench any grace or gift that God bestoweth vpon vs. Secondly we must still labour to haue greater measure of gifts for the wicked may come to haue some small gifts such as may be quite taken away from them Lastly it doth put a plaine difference betweene the godly and the godlesse betweene them that beare a shew of holinesse and them that are indeed the holy ones of the Lord for the one endureth but for a time and the other lasteth for euer Now if we require a further triall whereby we may know whether we haue receiued that spirit which lasteth but for a time or that which will abide for euer with vs then let vs marke these rules which put a plaine difference betweene them First we must marke that inlightning and insight we
other doctrine Good things cannot long find entertainement in our corruptions vnlesse the holy ghost hath changed vs from our old delights to conceiue pleasure in these things Where loue is there is no lack in pleasure there is no paine and when we finde the pearle of price which passeth all vnderstanding we will sell all our former delights and depart from our vaine pleasures to purchase this It is a continuall ioy that worketh a conscience to vse the meanes of any thing it is an abounding delight that auoydeth and fenceth off all wearisomnes in good things wherefore the holy Ghost saith Be yee filled with the Spirit and in another place Let the word of God dwell in you plenteously In which place we are to gather that there is in vs sometime an emptinesse of the Spirit and a scantnesse of the power of the holy ghost the spirit of God is not so mightie in operation grace is not so plentifull the word is not so powerful in vs and from hence commeth our momentarie ioy and transitorie gladnes And my tongue reioyceth That which in truth is inward will in time shewe it selfe outward as wee may see in these holy affections of the man of God The Prophet himselfe confirmeth this in another place Psalm 116. 10. I beleeued therefore did I speake which the Apostle repeateth in the person of the whole Church 2. Cor. 4. 13. because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken We also beleeue and therefore we speake And Rom. 10. 10. it is saide With the heart man beleeueth vnto righteousnesse and with the tongue man confesseth to saluation and sure it is that of the abundance of the ioy of the heart the mouth reioyceth as coÌ„trariwise of the abundance of the griefe of the heart although there may be for a while an inward deuouring binding and suppressing of sorrow yet it will in time breake forth and wee shall euen rore for disquietnes of minde and cannot hold long vntill we haue eased our hearts with some outward complaint For we see if a man haue a through griefe how it consumeth him vnlesse he vtter it Againe if a man hath conceiued a true ioy how he longeth how hee is rauished how hee trauaileth vntill he hath brought it forth If then in any good measure we feele the ioy of the spirit the tongue will be at commaundement to vtter it Wherefore we are to try our selues and examine our hearts whether we heare reade pray or sing with this grace in our hearts with this ioy in our spirits with this comfort of conscience let vs lament considering how singing and spirituall reioycing is decayed how great a stranger the word is with vs what little delight and alacritie we haue in holy and religious exercises and let vs accuse our selues that therefore our tongues cleaue to the rough roofe of our mouth because our hearts are lockt vp in securitie which vndoubtedly is so open to all men that there is no man but bewaileth his want of inward ioy Many indeed as hypocrites can blow and bellow outwardly who make no melodie in their hearts who sing not in grace who haue not the sweete and naturall voyce which commeth from a well affected and right ordered minde either ioyfully shewing a godly digested mirth or dolefully breathing out into the passions of an exercised minde My flesh also doth rest in hope See his godly ioy made him haue a securitie in his flesh It is our naturally infirmitie that wee haue a trembling of the flesh which hindereth in vs many good actions as may be seene in our thoughts suspecting of dangers scarefull imaginations and wandring conceits forecasting this euill and that euill to the great disturbing and disordering of the peace of our minds all the which excessiue feares were in this man of God wisely corrected though not vtterly remoued but suppressed in him by faith Whereof commeth then our carnall and immoderate feares in dangers but of want of faith This our Sauiour Christ teacheth his disciples at what time they were with him being asleepe in a tempest on the seas when they through vnbeliefe feared his diuinitie to haue slept with his humanitie where he saith vnto them O yee little faith why doe you not beleeue Heere wee see hee rebuketh their excessiue feare which thing hee also doth almost in the same manner When they carnally feared him to haue been a spirit as he walked on the seas they were not throughly perswaded that God was their portion their inheritance and watched ouer them for if they had they would haue corrected these fleshly and immoderate feaâ—â—s that they should not haue hindred their holy meditations of God his powerful prouidence nor their prayers for his gratious assistance nor any other good exercises of their mindes Thus we see how the sure perswasion of God to be his inheritance his mainteiner both in soule and body his reacher both by day and by night both by his word and his spirit made the man of God secure both in soule and body And what caused this partly that which wee spake of before partly that which followeth for thou wilt â—ot leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption so that the promises already tasted of and the sure expectation to haue the good worke begunne to bee finished in him made him rest in hope and hauing God his cause in hand he saw how the Lord would not onely watch ouer him for his present estate but also would guide him to immortalitie Behold how his inward assurance wrought an outward safetie wherby wee plainely see that where there is a want of this comfort and faith in the soule there is a want of peace and securitie in the body It is our vnbeliefe then that hatcheth and nourisheth wandring thoughts and filleth our braine with suspitious phantasies and fruitlesse illusions dreaming of dangers where there are none and imagining mountaines where scarsely are molehils Let vs then strengthen our faith and certifie our soules that our flesh shall stand before God which will so worke in vs that neither flesh and blood shall weigh vs downe with securitie in time of prosperitie nor ouerlode vs with desperate terrours in time of aduersitie Neither as we said must we thinke Dauid to be a senselesse Stoick as feeling no troubles but that by the power of God he was in trouble a triumphant conquerour and in all these dangers through faith more than a victorer For as God reserueth his vnspeakeable ioyes for his children in vntolerable agonies so he neuer armeth them strongly but he prepareth them a field wherethey must fight stoutly Oh that this heauenly ioy were in vs more aboundantly and of moe men more frequented then should not the small remnant that now alwayes vse it be counted and called precisians then should wee giue more liuely testimonies of our effectuall faith to
defend them from the diuell that rauening wolfe by the wholesome word of God and not to watch for his owne gaine And hereby shall he be knowne if in time of daunger he stand by his flocke and will not forsake them nay rather than that they should perish he will giue his life for their sake for if this affection be not in them the case is very manifest that they are not good shepheards but hirelings For the true vnderstanding of this point we will consider when the Ministers may flie for if we should denie that they might not flie at any time we should not say truth for our Sauiour Christ hath bidden that when we are persecuted in one citie we should flie into another It is manifest also that our Sauiour Christ himselfe fled as when the Iewes tooke vp stones to cast at him he hid himselfe and went out of the temple and he passed through the middest of them all and so went his way And in the tenth chapter of Iohn we reade that when they went about to take him he escaped out of their hands and went his way beyond Iordan yet afterward when the time appointed wherein he should suffer was come he fled not Saint Paul also and Barnabas as it appeareth in the fourteenth of the Acts being at Iconium when there was an assault made both of the Gentiles and of the Iewes with their rulers to doe them violence and to stone them they being aware of it fled vnto Lystra and Derbe cities of Lycaonia Yet as I declared before out of the one and twentie of the Acts at another time Paul went willingly vp to Ierusalem to lay downe his life for the glory of God So that if we should deny that we might not flie at any time we should deny the words of Christ who biddeth vs flie in time of persecution and againe if we should plainely say that they might flie we should put no difference betweene the true Minister and the hireling This therefore must we note if so be that the people ouer whom he is placed shall be in daunger to be seduced by false teachers from that most true and holesome doctrine of Iesus Christ hauing receiued as yet but a tast as it were thereof and are not grounded he must not in any case flie and giue place no though it cost him his life for it were a daungerous case to flie then because that his constancie in sealing his doctrine with his bloud may wonderfully confirme the faith of his flocke and draw them forward by his example rather to die for the profession of Iesus Christ than to deny him whereas on the contrary if he should flie they could not but fall from the truth being not grounded therein when as they see their pastor to hide himselfe But when this affection loue is in the Minister to consider that he is betrothed to Iesus Christ to defend his spouse and Church from his aduersaries and to bring them as it were by the hand vnto the bridegoome of which he hath so singular a care that he will neuer forsake thē although by earnest studie he should euen shorten his life and all his Physitions in the world should tell him plainely that it wil end his daies if he doth not giue ouer the same yet I say when he hath such a loue and affection to his people whose soules hee laboureth to feede and nourish with the word of God that hee will resigne his life into the hands of God and giue ouer himselfe vnto his prouidence and rather to end his daies with labouring and studying for his flockes sake than by withdrawing and sauing his owne life to suffer them to want then no doubt the Lord by his holy spirit shall teach him when he may without danger to his flocke euen with all their consents depart and saue his life from the hands of his aduersaries As we see by the examples of Iesus Christ and his Apostles who sometimes fled and saued their liues and otherwhile abode by it and suffered all things patiently So will hee teach his true and faithfull Ministers when it is good to flie and when not We haue knowne many godly Ministers which haue spent their time in studying and teaching their flockes and haue rather desired their saluation than their owne liues All these things obserued the Minister shall yeeld a ioyfull account vnto the Lord and stirre vp his people to be thankfull vnto the Lord which hath shewed them such mercie as to place ouer them so louing and careful a Minister which so hungreth and thirsteth after their saluation that he esteemeth his owne life lesse than it The second part concerning the dutie of the people to their Minister NOw we haue declared the dutie of Ministers it followeth that we shew next the dutie of the people vnto their Ministers which is the second part of our diuision truly this declaration of the Ministers dutie doth very manifestly shew the other for if the Minister be bound to applie his studie and to exercise himselfe diligently in reading and when he hath studied to come foorth and teach the people all things necessarie for their saluation and moreouer must set himselfe a liuely patterne of godly conuersatiō for them to follow letting no meanes vnassaied whereby he may beget their soules vnto God neither in life nor doctrine but must so carefully watch ouer their soules that rather than they should perish he must giue his life for them what shall the people then do vnto him for his intire loue and affection The holy Ghost telleth vs in these words Obey them and submit your selues So that obedience is the dutie of the people to their Minister The reason hereof is very good seeing the case so standeth that the Minister must labour to bring thē home to Iesus Christ by the Gospel which is the power of God vnto saluation if the people notwithstanding his paines will remaine obstinate to what end will his labour come all will be in vaine the people shall not profit by it and himselfe shall be grieued and molested with sorrow to see their disobedience The people therefore must bee obedient vnto their Ministers which labour for their profit which is a great grace of God who worketh all this in all creatures when hee hath giuen the people obedient hearts to bee gouerned by his word for which end he hath appointed the Ministers thereof And as it is a grieuous and the most dangerous thing to be obedient to such superiours as shall leade vs out of the way into destruction whom our Sauiour Christ calleth blinde guides which together with the people fall into the pit so it is on the contrarie the greatest vertue to become obedient to the true Pastors and Ministers of the word of God It hath been euermore the charge that the Apostles laide vpon the children of God of which thing S. Paul in his Epistle to the
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
ioy and peace and comfort in the holy Ghost is oftentimes bestowed vpon men in greatest measure when they feele the greatest measure of vnfained repentance and godly sorrow for sinne and haue conceiued the greatest hatred against the same The Lord in mercie therefore increase this sorrow and hatred in vs euer more and more that our ioy and comfort may bee the more increased through Iesus Christ our Lord to whom with the holy Ghost one true and euerliuing God be all praise power dominion and principalitie now and euer Amen THE SVMME OF THE Epistle to the Hebrevves THE whole Epistle to the Hebrewes containeth the sinne of Apostasie from which the Apostle laboureth to dehort them and that by fiue reasons specially First in the first Chapter hee shewes that Christ is aboue all Angels whereof hee inferreth in the second Chapter That if God did punish the contempt of the ministerie of Angels much more is the contempt of the ministery of Christ punishable because he so far exceedeth the Angels In the third Chapter he shewes that Christ is aboue Moses whereof he inferres in the fourth Chapter That if Moses ministerie contemned caused reuenge much more Christ his ministerie coÌ„temned causeth reuenge because it is far greater than Moses In the fift Chapter he shewes That Christ the sacrificer is greater thaÌ„ Aaron the Priest whereof he inferreth in the sixth Chapter That if God did correct the contempt of Aarons sacrifice much more will hee condemne the contempt of Christ his oblation because Christ is superior to Aaron In the seuenth eight and nine Chapters That the ministerie of the Gospell is better than the ministerie of the law whereof he inferreth in the tenth Chapter That if they were punished that despised Moses lawe much heauier is their iudgement which despise Christ his Gospell for that Christ is aboue Moses In the eleuenth Chapter he shewes How all the Fathers were iustified in continuing in the faith whereof he inferreth in the twelfth Chapter That who so will bee iustified with them must after their example continue in the faith Lastly he concludeth with wholesome exhortations fitlie ioyning to his former doctrine For because we may be Apostataes in life as well as in neglect of doctrine in the thirteenth Chapter hee addeth many good precepts of Puritie merâ—â— sanctimonie prayer thankesgiuing liberalitie and obedience to tâ—eir teachers And then falling as it were on their necks hee kisseth them and commâ—â—ding himselâ—â— to their prayere hee commendeth them to the rich grace of Gâ—d 〈…〉 nd sâ—amp of all his epistles A BRIEFE SVMME of Ecclesiastes FOr the vnderstanding of Ecclesiastes because the things therein contained depend of an historie we must know that Salomon from the beginning of his dayes was a well disposed young man endued with most excellent gifts of regeneration and gouernment Afterward from one well giuen and in a good way hee fell to bee a riotous and a prophane person and yet obtaining grace by extraordinarie priuiledge I call that an extraordinarie priuiledge which either implieth a particular commaundement against a generall precept or a particular practise against some generall rule dispensed of by GOD he became sorrowfull for his folly and being desirous to leaue to the world a testimonie of his sorrowe hee taketh vpon him in this booke the person of a publike Penitentiarie professing it to bee a monument of his vnwise dealing and therefore it may be called Salomons retractations And surely it is verily to bee supposed that the Lord hath set vp this man as a signe in whom hee would by proofe and experience shew that men can neuer be happie for these things which most men account to be happines Wee say in schooles that practicall and reall syllogismes are farre aboue speculatiue and imaginarie reasons And we knowe that in all histories the proofe and experience of the reporter affoordeth great credit Salomon sheweth in this booke that hee prooued all and yet this is his conclusion That to feare God in reuerent regard to keepe his commandements is all a man can come to the onely way to find peace of conscience and to assure vs of the fauour of God This is the assurance of our countrie that wee shall one day enter into it when we haue a purpose to this we neede seeke no further This had I saith Salomon notwithstanding hee was not content but hee imagined some thing else might be found out which hee had not and being a man of wisedome hee thought there might besome better kinde of life inuented than this was Well hee trieth mirth wiues building c. which might seeme to content him but when twentie yeeres were spent in trying conclusions he was as neere then as he was at the first nay without the speciall indulgence of the Lord he was further off too And as a horse in a mill when hee had gone in his circuite hee was at last where he began first Well saith he whatsoeuer I tried beside the conclusions of the faithfull all deceiued me in the fruition And that which is more euery purpose of mine heart being vaine left a sting and pricke behinde in conscience which did counteruaile and surpasse all the former delights So then Salomon returning into the fauour of God condemneth all externall things to be but vanitie and hee would teach vs this lesson that ruina pracedentium must be admonitio sequentium If any man will trie conclusions against Gods conclusions hee shall trie nothing in the end but himselfe to be a foole and by how much the more examples might haue forwarned vs the more we are to excuse the Lord and to accuse our selues if wee fall GODLY INSTRVCTIONS FOR THE DVE EXAMINATION AND DIRECTION OF AL MEN TO THE ATTAIning and retaining of faith and a good conscience CHAP. 1. Of Christian Admonition WOrldly wise men cal admonition medling that they that look not to other mens matters are thought to be peaceable and learned sober wise men they that practise admonitioÌ„ are thought to be vnsociable Caine himselfe was of this iudgement hee was one that looked not after his brothers life but soberly as hee thought respected his owne by this one example wee may see what spirit they haue who say I haue nothing to doe with him Wee hauing learned not the practise of the world but the practise of the word looke for another iudgement and breaking through all such shadowes we dare and must be busie with our brother Leuit 19. 17 And if neede be we wil sharply deale with him as plucking him out of the fire Iude vers 23 Wee may not vnder the colour of peaceablenes muzzle our mouthes if I haue an eye in the Church I must point at sinne if I bee an hand in the Church I must plucke it out for euery sinne not admonished when and where wee may is inrolled among our sinnes because how many sinnes wee haue willingly seene or heard and not rebuked nor lamented we
with God by faith and praier before that by meanes we can well preuaile against our enemies Many wanting this good course and trusting to their owne wits and such like haue failed of all their purposes Wherefore when we haue vsed the meanes and be not helped we must consider that we haue not vsed the right meanes or if we had them we haue vsed them amisse or if we haue vsed them rightly yet let vs consider that our sinnes haue deserued that we should not profit by them CHAP. XXVI Of the gouernment of the Eyes GReat complaint is made of the wickednesse of these dayes and all the blame is laide vpon the heart I thinke indeed it deserueth a great part of it but the sight of the eye is not to be excused for the hart is a spring and hath spouts to send out as a conduit and pipes wherewithall it is fedde which may be gathered out of the nature of the holie tongue where one word signifieth both an eye and a spring and it is as commonly taken for the one as for the other and therfore Hierome calleth the eyes the streames or springs of lust Though the heart had no pipes to conuey in yet it would ouerflow such is the measure and abundance of corruption which lieth in it breaking forth continually It is not onely true that from the abundance of the hart the mouth speaketh the hand worketh c. but also from the abundance of the senses the heart thinketh Therefore as the tongue must be blamed and that iustly so the eyes ought to weepe because of the euil which they conuey vnto the heart and so much the rather for that the tongue doth disclose what euil proceedeth into it but the eye keepeth it close which is a thing more perillous Againe the sight of the eye stirreth vp the thoughts of the heart though they be a sleepe when as good things should rather be conueyed by the eye into the heart seeing no goodnes groweth there naturally 2 The eye is such a thing that the Scriptures speaking of it by a synecdoche as we say vnder this one sense it comprehendeth all other things of the same kinde as vnder one principall thing bidden or forbidden in the Decalogue many other inferior things of the same kinde be either commanded or inhibited I will neuer beleeue when Dauid praied that his eyes might be turned from beholding of vanitie that hee was negligent touching his eares and regarded not that they should be open to heare what they would And there is no sense to thinke that when Iob made a couenant with his eyes he had no care of his eares But both of these were holy men and were acquainted with the diâ—lect of the holy Ghost It is a rule in policie To watch on all sides where assault is made on all sides And for as much as we stand in the midst to be assaulted with principalities and not only with spirituall wickednesses but also with worldly wickednes in euery sense and power of the minde we ought to defend all ports and make all the commandements as large as wee can for we know that in a citie if one gate be open it is as good that all be open For at one gate it may be taken So that all the senses ought to be kept but especially the eye which order is in the commandements For though in euery commandement God doth but name one sinne yet it is captaine sinne and a generall sinne And surely from the senses corruptions are drawne indifferently yet from the eye most of all Take an example let a man see a strange punishment of God for any sinne and he is moued but let relation of it bee made vnto him and halfe the efficacie thereof is lost But indeed the example of all examples to make short is this The ioyes of heauen which are to be reuealed to the children of God let them bee tolde and preached as they are preached and taught it is a maruaile to see howe soone wee are a sleepe yet the least sight of it seene of the Apostles did driue them into an extasie Besides this sense moueth so much the more in that it goeth to worke immediately but the eare goeth to worke by meanes and standeth vpon credit or else it will not beleeue and this credit standeth to be examined and it may light vpon such an examiner as Thomas was Secondly it is soone gone though we heare it neuer so well yet we desire to see it The eye pierceth most of all as we may see in Iacob for although he had heard of the estate of Ioseph yet his heart wauered but when he saw the chariots it wrought something and his conclusion was I will go downe and see Ioseph This is the end of all the senses to end in this sense 3 This is generall that the eye is most forcible to sinne now let vs shew that it is most forcible to moue to sinne It is dangerous to heare but tenne times more dangerous to see for then the meanes be strengthened and though the meanes be but small yet there is such a tinder in our nature that it will soone take fire and if the eye be darke a generall darknesse commeth ouer the whole bodie The beginning of this is to be seene Genes 3. in the talke betweene the Serpent and the woman She seeth the tree to be faire and beautifull the eye had offended before the apple went downe her throat Therfore one of the Fathers saith Pluck out that eye and they note further that because by the eye came the greatest hurt therefore God hath placed in the eye the greatest token of sorrow for from them come teares This may be seene in couetousnes as in Achab who looking through the window saw the vineyard of Naboth and straight he would haue had it and if he could haue had it by lawe hee would haue bought it But because Naboth would not sell it him Iezabel would giue it him For adulterie is too plaine for the eye is alwaies the broker as wee see both in Sichem and Dauid This word they sawe came alwaies betweene this sinne and the heart For idlenes and negligence Ecces 11. it is said he that obserueth the winde hee shall neuer be good sower nor good haruest man For apparell Ezech. 23. 16. the Israelites sawe an Assyrian in his painted apparell and would needs haue the like so that the eye is that which maketh the bargaine Wee say commonly let vs goe see it the sight of it will doe vs no harme This is the diuels policie to perswade vs that there is no danger in that which may most intangle vs we see how it preuailed in Adam when hee was content to see and that was Sathans meanes when he tempted Christ to shew him all the kingdoms of the world Well we see what danger there is in the senses and
that they interrupted his speeches and made them vnperfit When thou CHRIST shalt laugh at our perishing and take delight at our destruction Yet this will hee doe and more also if wee shall be colde or carelesse in this businesse And therefore sift your selues narrowly yee that purpose this worke gage the bottome of your thoughts and be sure that it is the Shepheards voyce that calleth you in be sure that your giftes are answerable For hee that bringeth to this building either vntempered morter or vnskilfull hands building hee shall build and a tower hee shall build but not Sion but like the tower of Shilo Luc. 8. to fall downe vpon him and to crush him to peeces and all to fitters This may finde vs matter to thinke of when we are alone and may strike vs into cogitations knowing that our nature is blinde and beleeueth easily her owne fancie and thinketh her selfe called when shee is not least happily wee should not be carefull or fearefull enough and so become guiltie of contempt of this great commandement which is the highest treason against the eternall GOD and a matter of most fearfull condemnation Our Sauiour CHRIST in his sermons and speeches besides his sharpe exordiums claspeth vp manie things with his Selah and with his vehementepiphonema which he vseth neuer to set to marke it when yee will but in matters of great charge and in such savings of his as he would haue to pearce and diuide betweene the ioynts and the marrow Hee that hath Eares to heare let him heare In effect it is thus much hee that planted the eare hee planted it for himselfe and for his owne sayings planted hee it he it is that speaketh shall not he haue audience Euen the Lord it is that speaketh shall hee speake to the winde God forbid Our eares are not ours none of our members are ours his they are euen CHRISTS hee hath bought them at an high price and from him wee haue them and we haue them for none other ende noâ— by no other condition but that we should heare when and what hee would haue vs to heare And let him be Anathema that suffereth any of his sayings to fall to the ground Put Anathema Maâ—anathâ— to him and his eares that shall not regarde his saying This sealed saying and two edged exhortation which Luc. 14. he vseth to teach the foundation of the Ministerte which is the foundation of the Church of God which is the foundation of the whole world And those marke well if there be anie among you that hath eares and is willing to employ them well here hee may doe it This is a faithfull saying and of all most worthie to be remembred and therefore he that hath eares to heare any thing let him heare this And hee that heareth it not or heareth it with no regard the dayes shall come when his eares shall make his heart ake and when for not hearing this hee shall heare another sentence a glowming fearefull sentence such a one as who so heareth it both his eares shall tingle Zachar 7. Because I cryed and you would not heare you shall crie another while and I will not heare you for euer And therefore hearken vnto me that God may hearken vnto you Iud. 9. Hee that hath eares to heare let him heare When such fresh and well fenced exhortations come we must make this vse of them that the holy Ghost is not wont to make a beame of a moâ—e hee talketh of mint and annis as of mint and annis hee vseth not so much as a figure but where the matter deserueth tenne And therefore when the holie Ghost falleth to amplifie wee are to thinke there is some great matter no doubt and there is more in it then we take and if no speech of his bee idle or emptie we are surely to thinke that his epiphonemacs least of all are so and that they especially are Yea and Amen And therefore seeing such a thing is no exâ—tericall matter but an acromaticall poynt of doctrine of the holy Ghost seeing hee altereth his vsuall kinde of speaking we can doe no lesse than alter our vsuall manner of hearing and prepare both eares and hearts and all the powers of the minde to entertaine it Besides when our Sauiour Christ waketh vs with this watch word it must teach vs that wee are wonderous dull of hearing else why should Christ call on thee to heare which came forth to no other ende but to heare him or why should God in another place bid Esâ—y lift vp his voyce like a trumpet Would not a softer sound serue But as I saide wee are dull and that so dull that when the Prophet crieth to the Altar 1. King 5 Oh Altar Altar heare the word of the Lord the Altar heard and cleaueth in sunder but when hee cried to deroboam he heard not The very stone heard that had no eares to heares and one that had eares heard not Thirdly this vse wee must make of it that this hearing must goe further then the eare and that wee must not heare the word as we doe a matter of course or talke of a strange countrey without any affection or longing to it it must goe further than they can For well I woâ—e that you can heare me and I doubt not but that they then heard him and Ieroboam heard the Prophet but as Iob saith with the hearing of the crie But it is not that hearing which is better then the fat of rammes it is not that hearing that the Lord â—â—keth pleasure in Els how commeth that strange phrase Ezech. 2. Let him that heareth heare But as there is a speaking to the heart so there must be a hearing of the heart also and then wee heare with our heart when wee fetch vp our heart to our eares and our sounde pearceth them both then wee heare with the heart when we heare not onely with these hollow gristies but we heare with the Spirit and wee heare with the vnderstanding also and then wee heare with the heart sayth Augustine when it is with vs and with the Worde as it is with the Fish and the bayte if shee take shee is taken So if we take the Word wee shall be taken and if it be taken of vs it taketh vs. God his Word when it is taken taketh againe and if wee feele not our selues taken by it let vs not dreame to our selues wee haue not it we haue not heard it as we should doe And take this for a signe after the Sermon ended wee that are present shall returne to our businesse and chambers know it assuredly and thinke of it alone when you are by your selues that the Word spoken now hath entred into you if it so hath wrought in you and so make you to bethinke your selues that yee make as it were a new sermon to your selues when yâ—â— be alone the Lord hath blessed you and you haue done well If it