also too short and missed of the marke when because besides the sense of sinne pardoned by the death of Christ they felt not also the vertue of his passion crucifying sinne in them but saw that with the remission of sinne was not ioyned the mortification of sin they feared that there was no forgiuenesse for them but stil languishing with sorrow they thought themselues to stand charged with their former guiltines Yea and which is more for that such men haue not truely been instructed nor surely haue been grounded in the doctrine of Christs death and resurrection that is for that they saw not as well power flowing from his death to slay sinne in them as vertue to pardon sinne in them for that they felt not as well strength to sanctification streaming from the rising againe of Christ as they were perswaded of iustification righteousnesse therein they haue lien still bleeding at the heart in such sort as the wound of griefe could hardly or neuer be stayed and stanched Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation against these bitter assaults Let vs first labour to know sinne then to sorrow for sinne after to feele our sinnes in Christ forgiuen further to looke for power to crucifie the same then to lay hold on iustification by his resurrection and lastly hope for strength to proceed from thence to further vs in sanctification and holines of life euen vnto the end And thus much briefly for the second thing which we matched in company with the examination of sinne euen the triall of faith both which rightly vsed shall in some measure sauegard vs from the trouble of an afflicted minde Now let vs hasten to the third part of our diuision to shew how Gods children being fallen into this wound of spirit may be helped out of it which God willing we will also performe after we haue answered a necessarie obiection which in the former part might seeme to incounter against vs. There is no man but will graunt that Dauid Iob and others of the Saints of God had a sight of their sinnes a sorrow for their sinnes and a taste of the remission of their sinnes how then commeth it to passe that these men were so troubled in minde To this I answere that their trouble so befell them either for failing in some of these former things or else they were rather afflicted for triall of their faith than for punishing of sinne in them And therefore be it alwaies prouided that we thinke not euery conflict of conscience continually and chiefly to be for the pursuing of our sinnes but sometimes and principally that it commeth for the triall of our faith and yet secondarily or lesse principally for the scourging of sinne as we may see in Iob. Whereupon let all men be admonished when they see good men thus humbled throwne downe in minde to lay their hands on their mouthes from saying Surely these men are but hypocrites doubtlesse these men be great sinners the Lord hath found out their hypocrisie For good reason there is that such silence should be vsed for that the Lord may as well make triall of their faith as take punishment on their sinnes For if such affliction should alwaies and chiefly be sent for sinne then it should follow that all others as they exceeded them in sinne should also exceed them in the punishment of sinne But now comming to the saluing of this sore I shall seeme very strange in my cure and so much the more be wondred at by how much in manner of proceeding I differ from the most sort of men herein I am not ignorant that many visiting afflicted consciences cry still Oh comfort them oh speake ioyfull things vnto them Yea there be some and those of the most learned who in such cases are full of these and such like speeches Why are you so heauie my brother why are you so cast downe my sister Be of good cheere take it not so grieuously What is there that you should feare God is mercifull Christ is a Sauiour These be speeches of loue indeed but they often doe the poore soules as much good herein as if they should powre cold water into their bosomes when as without further searching of their sores they may as well minister a maladie as a medicine For as nutritiue and cordiall medicines are not good for euery sicke person especially when the body needeth rather a strong purgation than a matter restoratiue and as incarnatiue medicines may for the time allay the paine of the patient but after the griefe becoÌ„meth more grieuous so the comfortable applying of Gods promises are not so profitable for euery one that is humbled especially when their soules are rather further to be cast downe than as yet to be raised vp so those sâ—gred consolations may for a while ouer-heale the conscience and abate some present griefe but so as afterwards the smart may be the sorer and the griefe may grow the greater hereof insueth this effect that comfort seemeth to cure for a while but for want of wisedome in the right discerning of the cause men minister one medicine for another and so for want of skill the latter fit grindeth them sorer than the former Some there be who without all precept and practise will be their owne Physitions and these so soone as the fit commeth vpon them thinke it the best to chastise and to chase away their sorrow by drinking at tauernes by minstrelsie in merie companie by purging melancholie in taking Physicke all which may seeme to weare away the paine for a while but yet after it biteth more deeply when the burning feuer of their spirits shaketh them with a second recourse and for that before they were not truely searched purged â—eared and launced it commeth to passe that the second relapse is more dangerous than the first impression To come to our purpose we must know that all griefes are either confused or distinct and sure it is that the minde is appalled either for some cause knowne to vs as certaine oâ— for some thing vnknowne to vs and vncertaine To them which are troubled with such blinde griefes whereof they can see no reason as often it happeneth to Gods children in secret prouidence who either neuer knew God or else had but a generall knowledge of him I answere that as I denie not Physicke to be ministred if it in part proceed from a naturall cause so I require the word especially to shew the principall and originall cause to begin in the soule And this I doe the rather because I would haue wisedome both in considering the state of the body if neede so require in looking chiefly to the soule which so few thinke of If a man troubled in coÌ„science come to a Minister it may be he will looke all to the soule and nothing to the body if he come to a Physition
so small an infirmitie in my body but the same is vnto me a messenger of dissolution Yet for all this I shall see my God and when I am couered in the belly of the graue with mouldes I am assured that he will reach me his hand to lift me vp againe to the beautie of his inheritance so that this small cottage and shed of leaues being brought to the graue shall be caried into an incorruptible tabernacle Thus communing with our owne harts and being still in the peace of a good conscience concerning our outward sufferings we shall finde that the Lord by his fatherly louing chastisements intendeth nothing more than to proue our obedience as good reason it is that he should and to confirme our faith as also is most necessarie How be it still as I said he vseth a fatherly correction that is in mercy measure and iudgement For as he striketh vs downe in anger for our sinnes with the one hand so he raiseth vs vp againe in loue for our saluation with the other hand For albeit his corrections be wearâ—some wounds to flesh and blood yet are they soueraigne medicines to the soule and conscience especially when the Lord giueth vs that priuiledge of his children that by his holy spirit he doth ouermaster vs least that finally we should be his iudge and he not ours And for this cause the Lord is often times prouoked to put on as it were a contrary face and to locke vs vp in a prison of aduersitie to restraine vs from the libertie of our sins which Sathan faine would make vs violently to rush into And surely though the wisedome of the flesh perswadeth vs that nothing is better than to be spared and not to be espied when the Lord calleth vs to reckoning yet the spirit shewing our desperate estate without the sieue of affliction and boulter of aduersitie teacheth vs that we cannot of all the blessings of God sufficiently esteeme this being the mother of humilitie and nurce of true repentance Againe the Lord often by inward temptations and outward crosses draweth vs from the stake of securitie and vntowardnes to good workes least in time we should loose the experience of our knowledge and faith in Christ and seeke some easier kinde of life for flesh and blood Neither can we truely repent vntill by some crosse we know this world to be a place of sorrow and not of mirth and delight For so long as we make our prosperitie a bulwarke to beate downe all harmes we are to looke for aduersitie to beate downe the high saile of our proud hearts whereby we gad after our owne lusts and leaue the anchor of peace which is our trust in God Let vs learne then when the world beginneth to fauour vs and we haue as it were an hundreth thousand souldiers to beare vs vp not to be secure for there is nothing more easie for a man than for to make himselfe beleeue that he shall alwaies continue in happie estate and thinke he shall die in the nest But we must be as birds on a bough to remoue at Gods pleasure and that without resistance when the Lord shall visite vs. And because we are giuen too much to thinke that we haue the things in our owne right which we hold of the free goodnes of God we are taught in affliction how hainous vnthankefulnesse it were to binde the Lord continually to entertaine vs in this life at so full charge and cost without respect of his free and vndeserued gifts or to hold plea against and sue him as it were by an obligation at whose hands we ought to begge daily and at whose gate we receiue all our maintenance or to make a rent charge of all that which he giueth of his free liberalitie Thus in the ende we chalenge Gods gifts as our owne and make account to haue their companie to the graue whereby we prouoke the Lord often to proue to our faces that all that we haue is but lent and borrowed Let vs then haue such an eye to euery blow that whensoeuer the Lord shall lay any crosse vpon vs we be readie to receiue it and to yeeld vp our bonds vnto him the condition whereof is that we be readie to remoue whensoeuer he pleaseth knowing that Gods prouidence forceth vs alwaies to the best and as most may make for the hastening of our soules to our euerlasting in heritance Let vs learne not to recken without our host and that we hold our prosperitie of the Lord not in fee simple but as tenants at will that is from day to day resigning to God the soueraigntie of reuoking vs when it pleaseth him Thus it becommeth the Lord to change our estate that we become not snared in the gifts of prosperitie and become so foolish as not to keepe on our way to the heauenly life Our naturall inclination is to forget that we are on earth as pilgrims to leape vp into the clowdes and to promise vnto our selues the whole course of our liues to be in prosperitie and so long as God letteth vs alone at our case we take our selues as it were to be pettie Gods But when we see our selues shut vp and know not what will be the ende of our miserie finding our selues to be intertained in this life but as iourney men waged for the present day but not knowing what will become of vs the day following we desire to take our rest in the bosome of Gods prouidence and so much we strike our sailes the lower when the Lord proclaimeth warre with our secure prosperitie which perswadeth vs that we shall liue for euer and driueth vs from bethinking vs of our miseries and frailties Wherefore let vs cut out our prosperitie by the patterne of humilitie and in our best estate put our selues in readines to suffer aduersitie and when we are well to looke for worse and keepe a good watch when God handleth vs most gently that in abounding we may foresee our wants in health our sicknes and in prosperitie our calamitie for concerning things of this life the faithfull are to stand in a doubt that that which they hold with one hand may be taken away with the other We must not thinke that we shall euer enioy our libertie that we shall see no crosse but we must lay open our selues to receiue stripes from the Lord knowing that our least cries will stay his greatest scourges Let vs looke to be assaulted but not vnmeasurably because God will assist vs. Let vs looke to fall but on our knees because Gods hand doth hold vs vp Let vs looke to be humbled but in mercie because the Lord sustaineth vs as we are assured where mercie hemmeth vs about on euery side it is our part continually to confesse before the Lord that we euer giue new occasions that he should follow vs with new punishments and that our sinnes doe often shake off the wings of Gods mercie
Again the purpose of Gods spirit is not to disallowe the vse of Physicke for when Ezechias was absolued of his sinnes by Esaias then did the Prophet commaund that figge leaues should be taken and laid to it and how can he then mislike that which he there commaunded This generall doctrine then may be gathered that what disease or affliction soeuer commeth to a mans body for what cause soeuer yea though it be for the triall of faith yet the way to come out of it is to looke to our soules and to clense them for if they be once purified then the body will be easily cured For if God said iudge your selues that yee may not be iudged he will be likewise sure not to iudge vs if we will iudge our selues but when we shall begin to iudge our selues he will leaue off to correct vs Psalm 89. and 1. Corinth 11. Vers. 83. For I am like a bottell in the smoke yet doe I not forget thy statutes VVE must remember the promises the commandements in all our troubles and they will sustaine vs for if any faile in trouble it is because they trust not the promises or keepe not the commandements If we will be sure then that no affliction shall hurt vs but helpe vs and turne to our good and to assure vs of life euerlasting and to be deliuered out of them in Gods good time then let vs looke to all the promises made to vs in Christ and build a good conscience vpon Gods commaundements But if we faile in these then may we be sure that in trouble we shall faile 2. Cor. 7. And these two helpe one another If thou wilt be sound in the faith then labor to keep the commandements and if thou wilt not be driuen from the obedience of the commandements then confirme thy selfe in the promises of the forgiuenes of sinnes of Gods prouidence and of eternall life For if thou canst beleeue these then neither pleasure nor paine shall make thee forsake thy obedience but these shall be so pleasant to thee that thou shalt wholy labour to please God These two reasons Paul vseth 1. Tim. 3. to moue men to obedience First the promises of the forgiuenes of sinnes secondly of euerlasting life and to these adde Gods prouidence And this is the cause of all sinne because men beleeue not that the threatnings of God are true For if they could be perswaded of that which is Psal. 89. He will visite their sinnes c. the children of God should not need to thinke of hell and other tormeÌ„ts belonging to the wicked in the life to come Because that if they knew that though they were deliuered from paines in the world to come yet the Lord would punish their sinnes in this life and would bring them to pouerty to contempt to be reproched to be slandered c. euen this would make them loth to offend And surely the Lord will doe this for if he be neither a wise nor louing earthly father which will not correct his sonnes when they doe euill surely it must needes be that God must either be vnwise not louing or he must punish them his children that offend For though he hath made a couenant with them that hell shall not preuaile against them yet hath he not made a couenant to free them in this life because that he will driue them to the crosse of Christ by laying crosses vpon them Againe if men could beleeue the promises of God made in Christ for the forgiuenes of sinnes for Gods fatherly prouidence and for life euerlasting then would they hauing these promises purge themselues from all filthines and finish the course of their saluation in seare 2. Cor. 7. vers 1. And this beliefe in Gods promises is it that maketh men leaue sin for conscience sake to yeeld obedience to Gods will so that this beleefe bringeth forth pure obedience to Gods will Againe beleefe in Gods promises is strengthened by obedience as Peter saith Make your election and calling sure by good workes For when the Lord shal see that we haue a care to do his will then will he multiplie the graces of the spirit vpon vs so that we shal be better coÌ„sirmed in his promises If we will not then be brought to doubt or despaire of Gods promises when trouble and anguish shall come then let vs labour to build a good conscience vpon the word and commandements And if we will not be drawn away with worldly pleasures then let vs consider those promises which God hath made vnto vs. For when men begin to doubt of Gods promises they begin also to doubt of the commaundements and when men doubt of the commandements they also doubt of the promises and when men doubt of both then is sinne a light matter vnto them For faith in Gods promises breedeth obedience and obedience confirmeth saith in the promises therefore we must labour for them both and pray for both Vers. 84. How many are the daies of thy seruant when wilt thou execute iudgement on them that persecute me THis verse the second verse shew that it is lawfull for Gods children to make knowne their infirmities to him so that they waite patiently for helpe from him For this onely displeaseth him when we please our selues in moyling against them otherwise when we come in reuerence it pleaseth God that we should lay out our infirmities before him Thus Abraham and Mary laying out their infirmities with misliking of them desired that they might know how the things should come to passe but Sara and Zacharie did contrarie This is a comfortable thing that when we are in any trouble we may lay our our temptations to him so that it be with trust in the promises and misliking of our infirmities with a longing after Gods mercie in a feare of his Maiestie and a desire to be helped of our euill and corrupt infirmitie When. He had beene exercised a long time and now he prayeth that he may be helped least he through infirmitie put his hand to euill Many will make their complaint but it is too soone euen before they haue been exercised But we must be contented to be in long trouble and we may yet looke for Gods helpe acknowledging it to be his great goodnes that he continued and held vs out so long in trouble Wilt thou execute This is an ordinarie prayer not against any certaine persons but rather generally against Gods enemies and their euill causes For the Lord executeth iudgement vpon his children for their conuersion as Paul Act. 9 and vpon the wicked for their confusion He prayeth against them that belonged not to God and yet not so much against their persons as their euill causes and no otherwise against their persons than they â—re ioyned with the causes And thus may we doe for the confusion of Gods enemies otherwise we cannot Vers. 85. The proude haue digged pits for me which is not after thy law
Father that gaue them me is greater thâ—n all and none can take them out of my Fathers hands Iohn 10. 29 Now if we would be knowne to delight in Gods lawe we must reade it with our eyes heare it with our eares treasure it in our memories ponder it in our hearts talke of it in our assemblies and practise it in our liues least we with Saul reiecting Gods word he in the end reiect vs. We should indeed haue this delight but we haue not by reason 1. of our naturall corruption 2. it is against naturall reason 3. it shewes vs our sores 4. we thinke it simple 5. we come with preiudicate opinions 6. we say ô it is difficult 7. we are impenitent 8. we resolue not of repentance 9. we thinke those lawes are against our profit and 10. we see that the maine promises annexed to this lawe are for hereafter in heauen not on earth But if with a pure heart knowledge of the grounds of religion loue of God deniall of our selues faith in Christ an ayming at Gods glorie earnest prayer and an holy admiration of the maiestie puritie and power of this word we set vpon it we will cast with Ierome all vaine pamphlets out of our hands and both lift vp our hands to these testimonies bend our eyes to looke vpon these statutes and set our hearts to delight in these lawes especially such as promise saluation Verse 93. I will neuer forget thy precepts for by them thou hast quickened mee THis afflicted good man is nowe comforted his comfort came from the delight of Gods law he thinks of it he feeles the force of it and therefore to the end he might euer receiue the like comforts he will bind himselfe by a promise to the Lord that he will neuer forget his precepts adding a reason they were to him spirit and life By them I will neuer forget Hee that neuer thinketh of times and things past his life is no life saith Seneca Memorie it is the storehouse of all such things as wee see heare or inuent A forgetfull minde is like the lande of Sodome in which nothing groweth which perisheth not or that Lâ—thean Lake in which nothing commeth which dyeth not or the Ostrich that forgetteth her egges or Messala Coruintes who forgot his owne name or a casting stomacke that casteth vp whatsoeuer it receiueth There are foure things which wee must forget first wrongs Leuitie 19. 18. 2. Benefites bestowed Matth. 6. 3. 3. The pleasure taken in sinne Rom. 6. 21. 4. The progresse alreadie made in godlinesse Philipp 3. 3. But manie things there are that wee must euer remember as first the mercies of GOD Psalm 103. 2. 2. His Iudgements Psalm 119. 52. 3. The day of death Luke 12. 19. 20. 4. The day of Iudgement Eccles. 11. 9. 5. The death of CHRIST 2. Tim 2. 8. 6. The vanitie of this world Psal 1 19 96. 7. The ioyes of heauen 2. Cor. 4 â—7 18. 8 The torments of hell 2. Thess 1. 8. 9. 9. The confusion of the carelesse Prou. â—4 32. 10. The taking away of the godly Isaiah 57. 1. 2. 3. 11. The liues of the godly to follow them Phil 3. 17. and 12. The law of God to keepe it I heare many complaine of bad memories they cannot carry away any thing of a sermon they forget all they reade of Gods word or good bookes Why canst thou comming to an Enterâ—ude remember much of it and of a sermon dost thou forget all Art thou able to repeate many daintie dishes set before thee in thine owne house not to record any one so much as tasted of in Gods house If thine appetite were spirituall thy memorie would be more firme then it is Olde men haue bad memories yet neuer forget where treasure is laide O but I would faine get a good memorie If I were a Physitian I might speake of many good meanes for that purpose or an Orator appoint images to place words in but I am to speake now as a diuine I aduise thee therefore to vse 1. temperate dyet 2. attention 3. delight 4. meditation or chewing of the cud saying to thy soule when thou commest home my soule what hast thou bene taught to day 5. conference 6 practise Vse memorie and haue memorie 7. presse not memorie with ouermuch at once 8. write but take heed that thy booke be not more learned then thy breast 9. binde thy selfe euer to remember somewhat especially that which doth most concerne thee 10. hoc age doe that only for which thou commest let not thy minde be at home when thou art at Church 11. draw euer as much as thou canst remember into a short praier 12. teach others that which thou hast learned 13. consider that the ende of the word is the saluation of thy soule 14. and lastly change that good word into good works I had rather with Dauid remember Gods precepts then with that mighty gouernour Mithridates bee able to speake two and twenty seuerall languages and to call with another euery souldier of many thousands in his Campe by their owne names For by them thou hast quickened mee Ten seuerall times in this one Psalme doth the Prophet make mention of this quickening partly by the way of supplication that hee might be quickened and partly by way of exaltation that hee was quickened as in this place where he protesteth with ioy that by the power of Gods worde accompanied with Gods spirit hee was as it were raised from the graue of despaire to the life of Faith and so became a liuing or rather indeede a liuely man It is reported that a Philosopher being demaunded what good hee got by the studie of Philosophie his Answere was Vt vtramque Fortunam patienter ferre possim That is I get this good that I can patiently beare either prosperitie or aduersitie If the rules of philosophie could teach him this our rules in diuinitie must teach vs as much By them saith Dauid thou hast quickened mee It seemeth that Dauid before was become as a dead man in his owne sense and feeling but now is reuiued by the word Thus Gods children both Ministers and Auditors are not alwayes alike either in their faith or the fruites of faith They haue their waxings and waynings as the Moone their settings and rysings as the Sun their ebbings and flowings as the Sea and their springing and falling as the leafe And as they that are troubled with an intermitting ague they haue their good and badde dayes Sometimes you shall see them as heauie as lead 1 by reason of the weather 2 their complexion 3 some griefe 4 some sinne committed 5 some good omitted 6 some meanes of saluation not vsed 7 some sinne not repented of 8 or not fully repented of 9 vnthankfulnesse for benefits 10 pride of gifts 11 to prouoke them to pray 12 that they may see what they are when God leaues them and not to presume vpon their owne strength At other times
that we yeeld to them As Bathshaba yeelded to Dauid because she was corrupted Ioseph yeelded not to his mistresse because his heart was pure If we will be cleane in all let vs first know our hearts and see where we are weakest and get a speciall defence against that otherwise we shall take too much libertie and indeed the chastest in heart will be chastest in looke because they know their owne corruption and striue against it for whosoeuer hateth sin truly will hate the garment defiled with sin and will beware of those things which in themselues are lawfull because he is readie to abuse them 19 If God hath made any as the eye to see as the mouth to reproue as the hand to redresse sinne either in families in Church or in Common-wealth they must specially looke to themselues they sinne not For of al others it is a great disgrace to see them as the principall members of the body hurt Againe the hurt of such a member is the endangering of all the other members Now great reasons there are why such men sinne most dangerously First the higher we ascend the greater strength we receiue of God to resist sinne a thing then it were most deformed that the more strength we haue to keepe off sinne than others the lesse we should doe it Againe the greater and better credit wee haue the more we must thinke our selues bound to thankfulnes then where thankfulnes should abound most vnthankfulnes being found most it is the greater blemish Thirdly where wee are neerer to such dignitie wee should haue the chiefest gifts to keepe our motes and beames both great and small sinnes now if the eye that should foresee and preuent such things should receiue motes and beames in it selfe it is a thing most absurd when they I say that should rid the house the Church or Common-wealth of blemishes bee most full of blemishes it is a great deformitie Lastly the least offence that such a one commits euerie one is grieued with and then rather than such a thing should bee it were better not to be a Gouernour or that hee were faire burned For as without the eye no other member can doe this office neither the hand nor the foote can doe their function without sight so without the direction of such gouernours no part can doe his dutie The safetie of the eye is the safetie of the other members the good estate of the people is in the good estate of the Prince euery member hath his interest in the eyâ— and therefore the fault of the eye stickes in euery member So that in the perill of the eye how many members soeuer are dependant of it so many are in danger and so many slippes that men of authoritie fall into so many occasions of offence are offered to their charges 20 In a publike reformation we must specially meete with the greatest sin and begin first to cast out beames then motes This is the order of God himselfe for although he first talked with Adam and so proceeded to Eue and then to the Serpent for Adams sinne is as the mote yet when he comes to iudgement and to sentence of casting ouâ— he first begins with the Serpent whose sinne was a beame sinne and so proceedes against the other two which in respect of that were but as mote sins This was Dauids order first Psal. 101. he will cast out Apostataes and Atheists secondly scorners of Religion and all peruerse spirits thirdly the slanderer and taleteller and lastly euen him that looketh but proudly which thing we little account of This was the order of Christ for bodily diseases it is said Matth 4 he healed all sicknesses and then it is said he healed cripples for spirituall he first cured them that were possessed theÌ„ the luâ—atike then the leprous c. Lastly this was the order of the Primitiue Church whether they dealt in excoÌ„munication in suspension or in admonition For excommunication first they began with scorners then with blasphemers thirdly with heretikes fourthly with periured persons and fittly with the obstinate enemies of Discipline For suspension they dealt first against common scorners secondly against neglecters of the liturgie thirdly against quarrels fourthly against incontinent persons fiftly against slanderers For admonition first they met with the idle persons secondly with common pratlers thirdly with vnrederent behauiours of themselues against superiours fourthly against them that exceede aboue their abilitie in their apparell fiftly with them that neglected the state oeconomicall by needlesse running into debt and so into debt and so into wilfull pouertie Thus we see the order of God himselfe of Dauid of Christ the Sonne of God of the Church in it excellent beautie 21 The estate of sinners may well be compared to them that be sicke for as when one keepeth his bedde and goeth to Physicke it argueth some notable maladie and disorder whereby he is hindred from some necessary function so our soule by the distemper of sin is not onely hindred from her dutie but is cleane put out of all good course and temper Dauid complaineth of this My sinne hath taken such hold vpon me that I am not able to looke vp they be gone ouer my head they haue worne away my beautie there is no rest in my bones by reason of my sin Very aptly are they compared to sicke men that are sinners to the end they might more warily look to theÌ„selues search the bottome of their thoughts feele their griefe where it lieth finde out the cause thereof seeke beâ—imes for remedie least not taking it in time it rankle and fester inwardly it eate and infect more and more it come to a running sore as Dauid complaineth and so prooue very neere incurable The Pharisies are well called sicke men to moue those Peacock-tailed iusticiaries to pitie the miserable plight and pickle they were in and not so sleightly to ouer-looke themselues as they were wont to doe Who is so vnnaturall that is not mooued with pitie towards the sicke who is so without all bowels that is not touched with compassion of a sicke man If his heartstrings be not so hard as a horne if he haue not a flint stone in place of his hart if his reines be not steele and his hart and bowels hewed and framed out of an hard Oke he must needes haue some remorse his bowels must needes yearne and his heart within him cannot chuse but mourne ouer the groanes of a man that draweth his last breath And as the Lord spake it is a memorandum for them to strike their frozen hearts so for our selues we haue to take this Item also for in them he toucheth vs our share is in it he shadowes therein the whole estate of mankind subiect to euery disease alwaies drouping and complaining alwaies laid vp on one side or other teaching vs to giue ouer and to diuorce our selues from all securitie
5. Comfort to Gods children in feeling their secret corruptions Note Hardnes of heart A sweete consolation for a troubled spirit The godly are not free from euill motions The feeling of Gods promises and fauour written in our heart Christ freeing vs from the condemnation of sin will also free vs from the corruption and power of sinne The death of sinnne in vs. Simile 1 Three kinds or causes of feare 2 3 Properties of feare Esay 5. 3. Feare Gods threatnings Note 1. Pet. 1. 23. Feare Gods promises Pietie in aduersitie Note Feare mixt with faith Friendship Note Familie Seruants Note Presumption Note Exod. 17. â—2 24 14. The loue of brethren Simile Affection 2. Tim. 3. 3. Of Fathers Iohâ— Simile Ignorance of old age The vse of Affliction 1. 2. 3. 4. 5. 6. 7. To seek mens fauour more then the fauour of God Sweet ioyes and feelings vnder the crosse Gods fauour and coâ—â—tenance in affliction Sacraments The afflictions of the Church in Egypt were Gods rod to driue them forth to the promised land Notes of brotherhood Coloss. 1. 14. Deceit in contracts Matth. 18 3. Reuenge Note Note Gods iudgement Simile Prayer Papists rest in the worke wrought By what meanes we must draw neere to God Non gressib sed precibâ—itur ad Deum Oratio est Deo sacrificium homini subsidium Daemoni flagellum That we can neither suffer the wrath of God nor flie from it the best is to yeeld vnto it Confession Knowledge Psal. 32. 45. We may not indent with God We pause to passe in heauenly things though we be guided but wee runne fast enough in earthly things thogh no man guide vs. Simile Faith We cannot serue two coÌ„trary maisters How we must follow Christ Certaine indices or notes to know whether we iourney to heauen 1 2 3 Simile Seeing wee must follow Christ we had better follow to saluation than to destruction Simile Simile Simile Simile Fruits of the spirit Mercie and Iustice. Thâ— theefe on the Crosse Simile Notes and markes of faith in the theefe on the crosse The ioy of a good conscience vnder the crosse 2. Cor. 1. 12. Sorrow How to prepare our selues against the day of death and iudgement To appeare before God without a mâ—diator how fearefull Gods mercie Psalm 103. Christ suffered in soule Grace The couetous desire of riches 2. Pet. 3. 18. Simile PreseueraÌ„ce Gifts of the spirit Rom. 2. 4. Gods patieÌ„ce How we may trie our loue 1 to God or rather to the world 2 3 4 5 Psal. 144. 6 7 Zich 13. 1. The paines of hell are endlesse casâ—lesse and hopelesse Tereâ—t Note Of the wrath of God If any thing cause the lord to be angrie it is sinne Why the anger of God is oft set downe by fire Of three things which may keepe vs from sinne 1 Shame 2. Griefe 3. Feare Simile Why mercy is to be loued Mercy is either in giuing or forgiuing Pension of mercie to be shewed and paid to our brethren Simile Note Giuing Mercy to the poore Psalm 16. A talent of riches A talent of knowledge That which goes for currant good payment in this world is not currant in another Of the punish ment of the wicked Simile Albeit this meditation concerning the keeping of the heart be past in the fourth part Tit. Of meditatioÌ„s on Pro. 4. v. 23. yet for that here we haue some amplificatioÌ„ and some difference in his manner of handling this argument I thought it lesse offeÌ„ce to giue thee both good Reader than to depriue thee of either of thim Fabula vulgi Causam pro non causa Conscience of sinne Note To laugh at sinne what it argueth Carnall Protestants Note Of good affections and desires Rom. 7. Looke most of all temptations and griefes on thy Corruption naturall TemptatioÌ„s Simile Dauids adulterie Note TemptatioÌ„s How we may trie our selues by our afflictions and affections We must watch ouer euery motion of the heart and occasion of the eye Est quaedam cogâ—tare voluptas Spatiabaâ— in claustiâ— cordis mâ—â— qui cum lucerna splendeâ— videt te cùm lucerna extincta eâ—â— videt â—e ipsum time Immistae cogâ—ationes Two heads of many sinnes Bernard quid est cortuum nisi voluntas tua Niâ—â—l itaque punit Deus nisi voluntatem tâ—lle haâ—c â—nternum non erit Two waies The first way of Gods Commandements The second way of our owne hearts Three thiÌ„gs to be considered concerning our way 1 2 Heb. 6. 12. 12. 1. To follow the multitude Note To follow our owne lusts Lutum Deo sed cera Daemoni 2. Pet. 3. 14. 15. 16. Simile Note Immissae ascendentes Two kinds of thoughts Iohn 13. Simile The rauens will not goe farre from a dead carcasse But delight still to be in the sent of it euen so doe we with sin 6 7 Scala Inferni Simile A controuersie concerning an Iland between Scotland and Ireland Faith contrarie to reason Hope contrarie to experience Many will say If I can fetch it within the compasse of my braine I will beleeue it This man may cast the Bible in the fire for any profit he reapes by it Of the circumcision of the heart How we must circumcise the foreskin of our hearts Vers. 9. Thoughts not free The tenth coÌ„mandemeÌ„t The spaâ—ne of finis is in euery man 1. Creation 2. ProuideÌ„cs 3. RedemptioÌ„ A sound A voyce A word The word of God Simile Hearing the word of God is the best hearing 1. Cor. 1. Preaching How we must heare the word Note these foure things 1. PreparatioÌ„ 2. To heare all that is taught vs not parcels 3. Constancie in hearing 4. A desire to practise the thing we heare Hebr. 4. 12. Wee must heare the word as Gods word while it is daye It is good to heare of the threatnings as well as of the promises Simile * That is in Prosperitie Why the Lord oft threatneth in his owne person * As in publike calamities Preachers Great graces Simile 1. Pride 3 4 Ripenes in sin Gen. 5. Rules for the right vsage of the creatures and of Gods blessings and graces receiued 1 Arguments for humiliation 2 2. Cor 11. Numb 12. 1. 3 Meanes to cure pride Rom. 7. 2. Cor. 12. Simile Humilitie See 1. p. counsels Hypocrisie Of two sorts of pride Mater heraeseôn Vermis diuitiarum Pride in apparell and strange attire Pride of women which set vp signes in their foreheads Iob. 39. 37. 38. 1. ta mora tòâ—â—osmou 2. tà as ther è 3. tà agâ—â— 4 tà exouthâ—â—â—mâ—â—a 5. tà mè â—â—ta How hypocrisie differeth from true godlines Simile Hypocrites like bankerupts Triall of our ioy after affliction Sicknes Note well They that sâ—e their secret hypocrisie with griefe shall doe well Godly simplicitie Hardnes of heart Psalm 95. Rom. 1. Heb. 3. Peccatum paena peccati Psal. 69. 27. Note 1 2 4 Markes of hypocrisie 5 6 7 8 9 De agris populo diuidendâ—s Liuiâ—s l. 2. 10 11 12 Simile 1
necessarie vse whereof we shall more plainely perceiue if wee doe wisely consider either the lamentable inconueniences which accompanie the want of the pure vnderstanding thereof or the manifold commodities which ensue the right embracing of the same The inconueniences are partly to be obserued in the wicked and partly to be noted in the children of God In the wicked who either are seduced by false doctrine or else which are carelesse of true doctrine They that are deceiued by false religion be either Papists on the one side the Families of loue with such like heretikes on the other side whereof the one that is the Papists make the Sabbath day but an ordinance and ceremonie of the Church and therefore obserue it but as a thing taken vp and retained by the Church of Rome as also they do many other holie daies in the yeere The other seeing no further into it than as it is an ordinance and ceremonie and thinking it to containe nothing morall crie out against it as willing to haue it wholie abrogated seeing all ceremonies haue had their end in Christ alleadging though nothing to the purpose that God is a spirit and will be worshipped in spirit and in truth and therefore the obseruation of a day is nothing auailable to his worship Againe what credit it hath in them that are carelesse of religion all men may see Tush say these men the Sabbath is too â—ewish and full of superstition and therefore vnto them it is all one with other common holie daies sauing that peraduenture they had rather haue it than want it not for any loue of religion but for easing of their flesh and the more in-glutting themselues with carnall pleasure by meanes whereof they make it a day of the world not a day of the Church a time rather dedicated to the pampering of the flesh than sincerely coÌ„secrated to the building vp of the soule and spirit In the children of God otherwise well instructed haue also arisen many scruples concerning this matter how it is ceremonious how it is not which kinde of men keepe the Sabbath not as grosse heretikes and yet not as carefull obseruers by reason that they are not throughly taught in it nor fully perswaded of it Wherefore we may see how needfull this doctrine is yea although we had no care of them that are not in the Church yet in respect of them of whom we haue most care being in the Church of God with vs. And this necessitie we shall also obserue if in truth we marke the seuerall commodities which proceede from the right vnderstanding hereof For seeing the Sabbath day is the schoole day the faire day the market day the feeding day of the soule when men purely knowing the vse of it separate it wholy from other daies they shall see how they may recouer themselues from sinnes alreadie past arme themselues against sin to come grow in knowledge increase in faith and how much they shall be strengthened in the inner man Wherefore in the booke of God when the Lord will vrge the obseruation of the whole law he often doth it vnder this one word of keeping the Sabbath Againe when the Prophets sharply rebuke the people for their sinnes they particularly lay before them how the Sabbaths of the Lord are broken And to speake the truth how can a man lie long in the liking of sin who embraceth this doctrine in conscience who willingly would haue his sinnes discouered his conscience vnripped the iudgements of God against his sinnes threatned wherby he might come to a loathing grow to a further misliking of his sinnes daily Sure it is indeede that as in other things so in this the ceremonial vse little auaileth Howbeit if for the ceremoniall vse of the Sabbath because many so vse it therefore we should leaue it we might as well by the same reason put out of the doores of the Church the administration of the Sacraments the making of prayer the preaching of the word because the most part of men vse these things for a fashion neither is it the question which we haue in hand what men doe but what they ought to doe in the obseruation of the Sabbath In the setting downe whereof this order doth offer it selfe to be obserued first to speake of the commandement it selfe and then of the reasons thereof The commandement as we see is deliuered both affirmatiuely and negatiuely whereas all other the commandements are but either affirmatiuely or negatiuely expressed so that where it is said the Sabbath day keepe holie the holie vse of the Sabbath is flatly and straightly vrged where it is added in it thou shalt not doe any worke the irreligious breach of the same is plainely restrained The reasons be in number foure The first is included in the word remember and is drawne from the end which is thus much in effect Wilt thou worship me purely and loue thy neighbour vnfainedly then obserue this one thing which I haue therefore placed indifferently betweene those commaundements which concerne mine owne honour and the comfort of thy brethren The second reason is deriued from the authoritie of the lawgiuer whereby the Lord vrgeth our obedience and is expressed in these words the seuenth day is the Sabbath of the Lord thy God The third is inferred of the equitie of this law wherein the Lord dealeth with men as it were by conference and disputeth by plaine reason that iustly we cannot denie him the seuenth for his owne glorie who hath not denied vs sixe daies to trauell in our owne affaires And this is gathered when he saith Sixe daies shalt thou labour and doe all thy worke but the seuenth day c. The fourth and last reason is borrowed from proportion of the Lords own example that as in sixe daies he made all things and in the seuenth ceased from creating though not from preseruing them so in sixe daies we may haue a naturall vse of the creatures of God but on the seuenth day we ought to haue a spirituall vse of them Vnder these may be couched another reason deriued from the time wherein the Lord first commanded the Sabbath which was in mans innocencie so that if before transgression it was an effectuall meanes to keepe out sinne then after mans fall it must needes be of force to withstand sinne It may seeme the best way to some first to intreate of the commandement it selfe and then of the reasons Howbeit because the Lord his wisedome sometime prefixeth the reason as in the first commandement and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine and it is hard to ouermatch the affection vntill iudgement be conuinced we will first arme the matter with reasons and then shew both how this law is kept and how it is broken This order is commended vnto vs by the holy Ghost 2. Timoth. 2. 16.
much in effect Wilt thou learne sincerely to worship me according to that substance manner and end which I haue prescribed and wilt thou truly trie thy loue to mee by exercising the duties of loue to thy brethren then forget not to keepe holie the Sabbath wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee and also liue obediently in duties concerning man Againe the nature of the word remember importeth thus much that this law was not only grauen in the hearts of our forefathers as were all the other but also in expresse words inioyned vnto Adam and Eue in Paradise and manifestly practised of the Israelites in the wildernes Exod. 16. and that therefore in this common promulgating of the Law they should especially remember this which is not newly giuen as are the rest but rather renued as being giuen out before True it is that before this solemne publishing of the Law in mount Sinai this and all other Commandements were written in the hearts of our fore-Fathers as we may see in the booke of Genes For the first we reade how the Lord said vnto Abraham Gen. 17. I am GOD all-sufficient walke before mee and be vpright Concerning the second Gen. 31. 19. Rachel is saide to steale her Fathers Idols Genes 35. 2. Iacob reformed his household and cleanseth it from Idolatrie For the third we may see how religious they were in swearing Concerning the fift what authority exercised Iacob towards his children what duties they yeelde to him both in life and death How they hated murther it is manifest in that historie Both Iosephs continencie and the punishment threatned to Abimelech declare how hainous a thing adultery was vnto them Concerning theft Laban his quarrelling with Iacob and Ioseph his accusing of the brethrē doe shew that it was a thing vnlawfull Lastly Abimelech the king reprehendeth both Abraham Genes 20. and Isaak Genes 26. for bearing false witnesse in denying their wiues Thus we see what efficacie is couched in this preface in that it sheweth both by the precept and practise giuen and yeelded of our first fathers how this commandement alone was giuen in expresse words as also that this one precept is the schoole of all the other Commandements But to what end to keepe it as ceremoniall No to sanctifie it as morall for the end of the Sabbath consisteth in these two things first in the morall secōdly in the figuratiue ceremoniall or shadowish obseruation of it as wee take the word shadow here for a figure because a ceremonie is more then a shadow That I call morall which doth informe mens manners either concerning their religion to God or their duties vnto man that I meane figuratiue which is added for a time in some respect to some persons for an helpe to that which is morall as Deut 5. 15. Remember that thou wast a seruant in the land of Aegipt Howbeit that this first morall ende is here vnderstood the first words declare where it is saide Sanctifie the Sabbath day For where mention is made of the ceremonie it is saide keepe and not sanctifie the Sabbath Now what is it to sanctifie the Sabbath day but to put it apart from all other dayes for a peculiar vse of Gods worship for otherwise wee must know that all other dayes are sanctified so that to sanctifie it is to do that thing on the Sabbath for which it was commanded but of this we shall speake more largely by the grace of God in the last reason In the meane time let vs briefly obserue this that as our first parents did sanctifie the Sabbath in viewing the creatures of God for to praise him so wee sanctifie it in vsing the means which hee hath appointed for his worship So that first wee vsing the exercises of religion whereby we may be sanctified and then ioyning with them the spirituall vse of the creatures whereby wee may be furthered in our sanctification should after vse the exercises of loue whereby we may shew that wee are sanctified Our first Fathers needed not ordinarily the ministrie of the Word but had the great bookes of Gods workes We haue need of the Word both publike and priuate and therefore must learne it that hauing learned it wee might the better exercise the duties of loue So then that which was first to Adam is now the last to vs to wit the beholding of God in his creatures and the praising of him for the same In the Psalme 92. which was appointed to be sung of the Church on the Sabbath is set downe as the chiefest vse thereof the singing of Gods mercie the shewing of his righteous iudgements in rewarding the godlie though afflicted in punishing the vngodlie though here they be aduaunced as also in learning to know God in his worship and in his workes Againe Psal 95. we shall not see any ceremoniall vse of the Sabbath but that it should be vsed in praying to God in praising of God and hearing of his Word This is confirmed Exod. 31. 13. Speake vnto the children of Israel and say Notwithstanding keepe my Sabbaths for it is a signe betweene mee you in your generation that yee may know that I the Lord doe sanctifie you As also Deuteron 5. 12. Keepe the Sabbath day to sanctifie it as the Lord thy God hath commaunded thee And Ezechiel 20. vers 12. I gaue them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that sanctifie them In which places as the reason is adioyned of keeping the Sabbath So wee must vnderstand that where it is called a signe it is meant a document and not a figure for euery figure is a signe but euery signe is not a figure as we may see in the sacraments which are not figures or shadowes of things to come So that in that the Lorde saith My Sabbath is a signe betweene mee and you it is as much in effect as if he should say my Sabbath is a common instruction betweene you and me of mee as the Creator Redeemer and Sanctifier of you as created redeemed and sanctified so that the Sabbath is a document pledge of Gods will whereby we should know what hee is vnto vs and wherein wee should learne what we should do to him In which respect this commandement is no more ceremoniall then the first where the Lord propoundeth what he is to vs and secretly includeth what wee should be to him No maruell then though this be the principall ende which was not begun to the Iewes but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly Whatsoeuer is the first ende is the chiefest ende but to sanctifie the Sabbath is the first end because it was ordained so to Adam in time of his innocencie at what time it could not bee a figure because by the iudgement of
the vse of all the trees excepted onely one so from the law of equitie she exaggerateth their sinne if hauing so bounâ—â—full an vse of many trees lawfull they should eate of the one tree that was forbidden The same reason alleageth Ioseph to restraine his Mistresse of her lewd and loth some purpose Genes 39. 8 9. Behold saith he my Maister knoweth not what he hath in the house with mâ— but hath committed all that he hath to mine hand there is no man greater in his house then I â—â—â—ther hath hee kept any thing in his house but onely thee because thou art his wise how then can I dâ— this great wickednes c In which place as he on the one side commendeth his Masters liberalitieâ— so on the other side he sheweth how his sinne should euen by the rule of iustice be more â—ainous and horrible if not contenting himselfe with his Maisters curtesie hee should intrude himselfe into his owne possession Againe from hence Iob reproueth his wife and sheweth her blasphemie Iob. 5. 10. Thou speakest said Iob like a foolish woman what shall wee receiue good at the hand of God and not receiue euill Thus by the square of righteousnes the man of God proueth her offence to be the greater in that hauing receiued so manie blessings shee could not away once to taste of the crosse Out of the mouthes of these two or three witnesses we may gather how hainous an euill it is that not contenting out selues with the large measure of sixe dayes trauaile we should be so bolde as to inuade the Lord his seuenth day reserued for himselfe Thus wee see how the Lord granteth vs sixe dayes for our bodies and the seuenth day for our soules not that we must thinke that other dayes are to be separated from this vse but that this day must be wholly seuered from other for that vse For if it were possible or could be conuenieÌ„t either in respect of our calling or the places where we dwell twice to meete euery weeke day as it is yet vsed in some places though more of custome and fashion then in faith and of conscience in most of those places it were nothing but equall For looke what proportion is from sixe daies to the seuenth the same may be gathered from nine or rather twelue houres to the tenth whereby the tithe at the least may be affoorded for the Lord And herein is the onely difference betweene the sixe daies and the seuenth that the worship of God must in the sixe daies be vsed at such seasons as in wisedome are so separated and diuided to that end without any hinderance of our lawfull and necessarie callings as it doth not take vp the principall but shredeâ— and ouerplus of our vocation but on the seuenth day we must make such a separation from other daies that what we did but in part in the weeke or working daies we may doe in whole on the seuenth and Sabbath day True it is that this equitie of twice meeting euery day is more conuenient for Cities and populous townes where many dwell together than in other places and situations which for distance of place haue not the congregation so dwelling together Heere our common distinction of calling the weeke daies working daies and the Sabbath daies holy daies taketh away their friuolous assertion who thinke that euery day should be our Sabbath day as though we should confound and shuffle together our working daies and resting daies Now if the permission of the sixe daies appertaine to vs is not the sanctifying of the Sabbath day also coÌ„manded to vs And if those things be permitted vs which coÌ„cerne our calling are not much more those things commaÌ„ded which respect our sanctification Wherfore if any say the commandement is ceremoniall may not the same say the permission is ceremoniall For who so affirmeth the one may affirme the other but both falsely If we should admit these daies were to be restrained in some respects and for some speciall causes we affirm this restraining must be for a time but not continuall that when the reasons of the exceptions should cease then the exceptions themselues should cease also But some will say what will you not allow some day of rest for humbling fasting or allowing some daies for humbling will you not allow one also for thanksgiuing reioycing To this I answere that concerning fasting when there is a speciall need of a day appointed this is no commandement of man or of the Church but of God himselfe who as he hath laid vpon vs the neede of the remedie so hath he also commanded vs to vse the remedie And as for the day of reioycing I thinke it may be put on the Sabbath which we make our daies of thanksgiuing For as the Iewes vsed the Sabbath as a day to remeÌ„ber with thanksgiuing their creation so we may vse that day for a thankful remembrance of our redemption because in it we may meditate of all those benefits which our Sauiour Christ by his natiuitie circumcision passion resurrection ascension hath purchased for vs. But if any man obiect that this is too niggardly and sparingly because as God is extraordinarie in mercie so we should be extraordinarie in thankesgiuing I graunt that Christian Magistrates may for necessarie occasion in wisedome of the spirit alter the times and appoint some seasons for that purpose so it be done for a while and continue not as perpetuall for in sixe daies as we taught before we must chiefely labour in our callings and bestow some part of time in God his worship and on the Sabbath day we must chiefely waite on God his worship and bestow no time on other things but vpon necessitie because we are no lesse charged on the Sabbath to worship God than we are permitted on the other daies to follow our ordinarie callings Now let vs proceede to the third reason taken from the Law-giuer or author of the commandements For it thus followeth Exod. 20 vers 6. But the seuenth day is the Sabbath of the Lord thy God c. This argument we knowe to be vsed seuerely in the three precepts going before In the first it goeth before the commandement in the second it commeth after in the third it is more neerely adioyned And here it is called the Lords Sabbath which proueth that therefore it must be wholly spent vpon the Lord. Now were it ceremoniall then it should followe that there were but nine commandements seeing Deutr. 4. 13. Moses affirmeth that the couenant which the Lord commaunded his people to doe were tenne commaundements where we see that not the Church but the word of God setteth downe this computation And albeit the ceremonies be also the commandements of the Lord neuerthelesse we must wisely distinguish betweene the one and the other The commandements were immediately giuen out by the Lord himselfe the ceremonies were giuen immediately to Moses from the
refresh our selues with spirituall pleasures in the pure worship of God and thankefull beholding of his workes We see how these reasons make rather flatly with vs than against vs. And thus much for their proofes out of the prescript words of the lawe now let vs consider what they alleage out of the Prophets Their reasons out of the Prophets be taken either out of Esay or out of Ezechiel Out of Esay they vse these places Esai 56. 1. 2. and 58. 13. 14. and 66. 13. The wordes of the Prophet chap. 56. vers 1. 2 are these Thus saith the Lord keepe iudgement and doe iustice for my saluation is at hand to come and my righteousnesse is to be reuealed Blessed is the man that doth this and the sonne of man which laieth hold on it he that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill See say they here is the Sabbath commended as a resting from sinne I denie it not but our controuersie is about the ground of the Sabbath For why doth the Lord so call on his people by the Prophets for keeping the Sabbath and crieth so much against the breach of the same but because it was the especiall meanes of God his worship and their saluation which being contemned they contemned God his worship and their owne welfare And because in this horrible contempt of the holie schoole of the Lord where they should haue learned both their religion towards God and duties to their brethren they gaue a manifest token of carelesnesse in them both they are worthily threatned by the Prophet And concerning the pure interpretation of this place by keeping the Sabbath is meant the obseruation of the first table by keeping their hands from doing any euill is vnderstood the obedience of the second table so that the thing in this place chiefly vrged is this that they should keepe the Sabbath which might nourish them in the worship of God and in duties to their brethren But say they the Sabbath is here ioyned with ceremonies as may appeare in the verses following therefore it is a ceremonie This is no sound argument For in the law is set downe the morall law which teacheth the common duties of all Gods people wherein be also the ceremonies which describe the duties peculiar to the Iewes whereupon we must not conclude that therefore the morall law is ceremoniall Againe these ceremonies containe not only certaine truths of spirituall things which should be accomplished in Christ but also of other meanes which should succeed in their places True it is that if they had onely contained truths of spirituall things in Christ it had beene somewhat that they affirme but seeing they haue also in them such meanes which though not in the same manner yet more effectually are afterward to be vsed the reason is not good Wherefore we reason against them thus that albeit we haue not the manner of their sacrifices yet we haue our sacrifices and meanes of Gods worship succeeding them For though we haue not as they had Priests to offer for vs and such slaine sacrifices as the Priests did offer for them yet we haue the Ministers of the word of God which cut vp mens consciences by whom the secrets of mens hearts are made manifest 1. Cor. 14. 25. By the preaching of the Gospell and word of God which being mightie in operation and sharper than a two edged sword entreth thorough euen to the diuiding asunder of the soule and spirit and of the ioynts and the marrow and is a discerner of the thoughts and intents of the hearts Heb. 4. vers 12. And whereby Christ is as it were freshly crucified vnto vs and that by so much the more profitably than if we were present at the thing it selfe as beside the describing of the manner thereof the fruite of it is more effectually preached And certainely we may affirme that then the dumbe sacrifices of the blinde Papists came in when this glorious sacrifice of preaching ceased And where the word is administred in any power and sinceritie there doubtlesse the preaching of the law striketh vs and the preaching of the Gospell bringeth vs to Christ. Herein is the difference betweene the Iewes and vs that they in all their Sacraments and sacrifices represented Christ that was to come and shewed that their sinnes in him should be taken away being yet to come we manifestly in our sacrifices witnesse that he is alreadie come and that our sinnes in his death are fully pardoned Besides to those forenamed sacrifices we haue the sacrifices of prayer and thanksgiuing whereof the Prophet speaketh Psalme 141. 2. Let my prayer be directed in thy sight as incense and the lifting vp of mine hands as an euening sacrifice As also Psalme 119. part 14. vers 108. O Lord I beseech thee accept the free offerings of my mouth and teach me thy iudgements Of these sacrifices is mention Malac. 1. Hose 14. 2. Mat. 24. Ioh. Heb. 13. 15. Now in that it followeth Esai 56. 7. that the Lord will bring them to his house of prayer I grant in that they had but one house of prayer which represented to them the Church to be one it was ceremoniall yet I also confesse that in the same was this common truth that it should be a meane to worship God Wherefore in this place the Lord commaundeth and commendeth holie assemblies euen to vs to whom they be as needfull as to the Iewes For though it be not now necessarie nor required that wee should goe vp to Ierusalem to worship after the manner of the Iewes yet besides our priuate houses wherein we may worship the Lord we haue neede of one publike and common place to meete in whereunto the Lord in his Gospel hath made this promise that where two or three shall be gathered in his name he will be in the middest of them This also is commended vnto vs by the example of the holy Apostles who mette together and besides their seuerall houses it is said Acts. 2. 46. They continued with one accord in the Temple so that they had one place where the Word the Sacraments Prayer c were vsed And though we now haue not the same offerings places and sacrifices which the Iewes had yet we haue these things more effectually than they and though we haue not their Sabbath yet we haue a Sabbath The words Esay 58. 13. be these If thou turne away thy foote from the Sabbath from doing thy will on mine holy day and call the Sabbath a delight to consecrate is as glorious to the Lord and shalt honour him not doing thine owne waies nor seeking thine owne will nor speaking a vaine word 14. Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth c. This is spoken to the present estate of the Iewes as then they were and not properly to
perill and may not I helpe this man being in such danger How beit we must here note that our Sauiour CHRIST in shewing how in this law is humanitie to creatures giueth â—o jot of libertie to worldly men who vnder pretence of this obedience seeke rather their owne priuate gaine in rescuing from perils the creatures then the glory of Almightie God which may redound to him by the more cheerfull comfortable seruice of the creature being thus redeemed Now if any shall here further inquire whether in seeding time or the haruest season when the times before haue been and still are like to be vnseasonable and vntemperate they may somewhat on the Sabbath giue themselues to sowing or gathering of their corne I answere No. For it is by speciall words expressely forbidden Exod. 34. 21. Sixe daies shalt thou worke and in the seuenth day thou shalt rest both in earing time and in the haruest thou shalt rest And surely of all times labouring in haruest seemeth most vnlawfull First if as God his benefits grow on vs we must grow in thankfulnes then reaping at that time we ought to render most thankes and not to thinke the worship of one day sufficient in seuen much lesse to cut it from the Lord in part or in whole Secondly seeing in the weeke going before wee haue euen wearied both our owne bodies by labour and much more the bodies of our beasts in traâ—â—â—le besides that in working on the Sabbath wee contemne the ordinance of God most vnthankefully which so well in his law in this case hath prouided for vs wee deale too vnnaturally with our selues and too iniuriously with our cattell Againe if wee on this day make no conscience of the worship of God contemned by this worldly labouring wee manifestly bewray our want of faith in Gods goodnes wisedome and prouidence as though hee either would not preserue that which hitherto he nourished out of the earth or that he hauing dealt so mercifully in many benefits before should now â—â— one faile vs which vndoubtedly hee would not doe did not our sinnes prouoke him thereunto Wherefore if so it come to passe for our sinnes we must rather in patience repentance and wisedome submit our selues to the punishment than prophanely and obstinately to seeke by such meanes to shake it off True it is as wee haue said before that workes of necessitie bee lawfull on the Sabbath but wee must vnderstand it of necessities present and not of perils which are imminent that is which are like to come but yet are not certaine to come For when the danger is preseÌ„t as an house is on fire bloodshed by reason of a fray is like speedily to bee committed if helpe bee not or in such like cases because the Lord hath as it were cast the remedie vpon vs and put vs in his owne stead for ministring of helpe then may we vse our libertie but wheÌ„ it is to come and it is still in the Lord his hand we must cast the whole remedie vpon him if the danger fâ—â—lâ— knowing that he in his prouidence and mercie will remoue the euill or else in sending it will punish our sinnes But to returne from this to that from which wee a little digressed the reason of Christ here vsed is yet pressed further Luk. 13. 15 where hee answereth the master of the Synagogue who had indignation at him for healing on the Sabbath Hypocrite doth not each one of you on the Sabbath day loose his oxe or his asse from the stall and leade him away to the water 16 And ought not this daughter of Abraham whom Sathan had bound for eighteene yeeres bee loosed from this bond on the Sabbath day That is will ye water your cattel on the Sabbath which thing your Rabbins thinke not vnlawfull and thinke ye that I breake the Sabbath for helping a faithfull beleeuer Is not this rather hypocrisie in you than any new doctrine in me But here some will obiect Christ might haue done this the day after to the woman who in so short a time would no more haue perished than the oxe if hee had not been led to the water vntill the day following To this I answere as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath because in respect that cattel by not attending on them would be made lesse profitable to their owner though thereby they should not vtterly perish so in respect that this womaÌ„ should haue remained more vnfit for God his glory the keeping of the Sabbath if she had not bin helped although it may be shee should not vtterly haue perished this worke of our Sauiour Christ was nothing against the Sabbath hee not seeking his owne glorie and profit but the glorie of his father and the profit of another Now followeth the fourth reason in the 8. verse The Sonne of man is Lord euen of the Sabbath That is God the Father making the Sabbath is the Lord of the same the Sonne of man is equall with the Father therefore the Sonne of man is also Lord of the Sabbath Againe as the Lord made a law for man but none for himselfe so ye are too presumptuous in the presence of the Lord to controll my disciples For if I beeing the law-maker giue a speciall priuiledge to my Disciples as indeede I may doe vrging the law where I list and dispensing in the law to some as I please is it then meete that you should censure them whom I doe priuiledge Wherefore seeing it is I that haue appointed the Sabbath and therefore best know who keepe it and who breake it I giue you to vnderstand that these men whom yee falsely accuse because ye know not the pure keeping nor breaking of the Sabbath haue not broken it Suffer me then I pray you being Lord of mine owne ordinance to dispose of it as best seemeth to me The fift argument may be borrowed from the second of Mark vers 27 the words whereof are these The Sabbath was made for man and not man for the Sabbath Many thinke this reason to make much for their purpose but they are deceiued in their owne ignoraÌ„ce For saith Christ this is the cause why my disciples haue not rested so much as yee thinke they should haue done the Sabbath that is the rest was made for mans good and comfort and not man for the rest alone but for the sanctifying of the Sabbath so that albeit they haue not for some good cause obserued the rest which must giue place to the profit commoditie of man yet haue they not brokeÌ„ the sanctification of the day which chiefly is required of them in that if they had not eaten this corne they had fainted and so haue beene made vnfit for the hallowing of the same We say meate was made for man that is for the reliefe sustenance and comfort of man not man for the meate to wit
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
yet we may eate the fatnes of meate which was forbidden them And so in all the commandements the morall obseruation belongeth to vs as well as to them the ceremoniall keeping to them and not to vs. And the same we conclude of this place concerning the fire making on this day Out of the new Testament they also gather two reasons First they say it is not mentioned nor vrged so much in the new Testament as are the other precepts I an answere this is no good reason but is rather to be returned to the Anabaptists who reason that the iudiciall lawes are not to be vsed because they are not vrged Nay rather looke what the holie Ghost hath set downe more sparingly in the old Testament he hath more fully plainly supplied it in the new Testament and what thing the law containeth more fully that the Gospell handleth more sparingly because the Lord in his heauenly wisedome would not trouble vs much with one thing But we know it is named Matth. 12. and 24. Mar. 2. Iohn 5. Act. 20. 1. Cor. 16 and 16. Reuelat. â— The second argument is this The Apostles changed the day which say these men they neuer would haue done had it been morall I answere it was neuer commanded nor appointed what one certaine day should be kept among seuen but that there should be obserued a seuenth day which being kept it is sufficient and the law remaineth vnuiolated And yet we permit not that any man at his pleasure should now change this day For that which the Apostles did they did not as priuate men but as men guided by the spirite of God they did it for the auoyding of superstition wherewith the Iewes had infected it Againe as the Iewes vsed the other day which is the last day of the weeke because it was the day wherein the Lord made all things perfect so the Apostles changed it into the day of Christ his resurrection who was the beginner of the new world on which day we receiued a more full fruite and possession of all the benefits in Christ his conception birth life and death Besides this was the first day of the creating of the world wherein the Lord drew light out of darknes Lastly the holy Ghost is said on this day to come downe vpon the holy Apostles So that this day doth fitly put vs in minde of our creation to be thankfull to God the Father of our redemption to be thankfull to God the Sonne and of our sanctification to be thankfull to God the holie Ghost Now if any can alleadge more effectuall or equall reasons vnto these hee may alter the day so it be with the consent of the Church Wherefore the equitie of the law remaining it is not abrogated Circumcision as we haue shewed is considered two manner of wayes either as the seale of Faith Rom. 4. or as a signe of that circumcision which wee haue in Christ made without hands In this manner considered it is ceased as it is a seale of Faith it remaineth not the same in forme and manner but the same in effect For although wee haue not the same helpe of our Faith yet we haue a helpe The Iewes had Sacraments moe in number but we more excellent in signification Though we haue not many SacrameÌ„ts and holy-dayes yet wee haue two Sacraments and one day more effectuall than all they were which the Iewes had We see therefore in truth no reason as yet why we should not obserue the Sabbath as Morall Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures and proued that there is a morall vse of the same as well for vs as for the Iewes and hauing answered all the contrarie objections that might seeme to make against this doctrine it followeth now according to our first diuision that wee should speake of the obseruation of the Sabbath it selfe shewing how it is kept and wherein it is broken For both these are expressed in the Commaundement wherein is set downe the affirmatiue to teach how to keepe it and the negatiue to shew how we breake it First then we will shew how the Sabbath ought to be kept then afterward we will declare how it is broken Where it is said in the beginning of the precept Remember to keepe holic and in the ende thereof the Lord hallowed the Sabbath so that it is not simply said Remember to keepe but to keepe holy neither is it simply mentioned that the Lord left the seuenth day but blessed the seuenth day hallowed it Hereby is insinuated vnto vs that in this day we should grow in loue towards God tender affection to our brethren wee are taught that then wee keepe the Sabbath aright when we vse it to that ende for which it was ordained that is when we vse in it as we haue before shewed thâ—se exercises whereby we may be the more sanctified and God the more glorified both on this in the other dayes of the weeke These exercises be such as are either priuate or publike The publike exercises are twice at the least to bee vsed euery Sabbath and they bee these First the word read and preached then prayers feruently made with thanksgiuing singing of Psalmes reuerend administration of the Sacraments And first for reading and preaching of the word wee reade Nehem. 8. 8. And they read in the booke of the Law of God distinctly and gaue the sense and caused them to vnderstand the reading Also wee may see this in the practise of the Apostles Act. 13. vers 15. And after the lectures of the Lawe and Prophets the rulers of the Synagogue sent vnto them saying Yee men and brethren if ye haue any word of exhortation for the people say on And as the Ministers did reade and preach the word so it was the practise of the Church to heare as Eccles. 4. vers 17. Take heede to thy foote when thou entrest into the house of God and bee more neere to heare than to giue the sacrifice of fooles And it is saide Nehem. 8. 3. The eares of all the people hearkened vnto the booke of the Law And concerning praying thanksgiuing singing the Prophet of God vseth a vehemeÌ„t exhortation to the Church Psal. 92. 1. Come saith he let vs reioyce vnto the Lord let vs sing aloude to the rocke of our saluation 2. Let vs come before his face with praise let vs sing aloude vnto him with Psalmes And Psal. 65. 1. O God praise waiteth for thee in Sion c. Now for the Sacraments generally we are to marke that as in the time of the law the sacrifices were most vsed on the Sabbath day so our SacrameÌ„ts succeeding the sacrifices are then most to be frequented As for the supper of the Lord it appeareth Act. 18. 1. Cor. 11. as it seemeth that it was administred euery Lords day although now adaies the ministers may
not so doe for the great ignorance carnall securitie of people For the administration of Baptisme although there be no expresse places of the scriptures shewing the practise of it on this day yet there are many good reasons agreeable to the word which will proue the same First we know Circumcision was vsed on that day therefore Baptisme which is come into the place of Circumcision is to be vsed on the Sabbath day Againe Baptisme is a publike action of faith wherby a member is to be receiued into the Church and therefore the prayers of the whole congregation ought to be made for it all must be hereby put in minde of the benefits which they haue reaped by Baptisme and so make a double profit of their presence hereat Now seeing old and young men women masters and seruants fathers and children cannot so generally conueniently meet on the weeke daies by reason of their callings as they can on the Lords day their busines set apart it seemeth by good reason that the Sabbath is the fittest day for this Sacrament Againe if the Lord in his infinite wisedome and goodnes commanded Circumcision to be vsed on the eight day both for the auoyding of superstition if any tied the grace of God to the outward signe as also for a sufficient time wherin the children might gather some strength to the cutting off of their flesh why were it not a thing requisite that Baptisme should be deferred to the Lords day both for the remouing of their superstitious opinion who think the childrē dying vnbaptized to be but damned and also for the better enabling of the child to be dipped in the water according to the ancient maner and pure nature of Baptisme Wherefore for these causes Baptisme cannot be denied to be a publike dutie of the Sabbath Cōcerning priuate exercises on the Sabbath they are either going before the publike or following after or comming betweene The duties going before are either in examining our selues or stirring vp of our selues The examination of our selues consisteth partly in surueying our estate past and partly in considering of our present condition in surueying our estate past we are to call to minde either what sinnes the weeke before we haue committed to the more humbling of our selues in prayer or we must remēber what graces of God in our soules what benefits of God on our selues or in our friends we haue receiued to the better prouoking of our selues to thanksgiuing in considering of our present condition we are to examine how we stand affected whatmeasure of faith repentance and godlines is in vs if there be any special want or occasion of publike prayer we must craue the prayer of the Pastor and congregation if any peculiar cause of a solemne thanksgiuing be offered we must giue the Preacher and people word of it as also if there be occasion of some want we are to pray for the Minister that his mouth may be opened to make some happy and holy supply by the word of it How requisite this examination is our ciuill practises may declare We see worldly thriuing men if not euery day yet at the least once in the weeke they search their bookes cast their accounts conferre with their gaine their expences make euen reckonings whereby they may see whether they haue gained or whether they haue lost whether they are before hand or come short and shall not we much more if not once a day which were expedient yet once in the weeke at the least call our selues to a reckoning examining what hath gone from vs what hath come towards vs how we haue gone forward in godly proceedings or how we haue gone backward that if we haue holy increases we may giue thankes and glorie to God if we come short we must humble our selues and endeuour the weeke following to trauaile with our selues the more earnestly to recouer our former losse This examination had we are further to stirre vp our selues before we come to the publike exercises This consisteth in reading meditating and praying whereby we may prouoke a spirituall appetite the more hungerly desirously and louingly to resort to the congregation How necessarie this is the long and wofull experience of non-proficients in the schoole of Christ doth lamentably shew For what is the cause why in the prayers of the Church we so little profit What causeth the word to be of so small power with vs whereof commeth it that the Sacraments are of such slender account with vs Is it not because we draw neere to the Lord with vncatechised hearts and vncircumcised eares without prepared affections and vnschooled senses so that we come vnto and depart from the house of God with no more profit than we get at stage-plaies where delighting our eyes and eares for a while with the view of the pageants afterward we vainely depart If we at any time are to entertaine some speciall friend or stately guestes it is ciuilitie to auoide all things noysome and to procure all things handsome in our houses and shall we not thinke it Christianitie at such times as the Lord hath made speciall promise to visit vs and to become our friendly guest to purge the loathsome affections of the heart dispose our soules in some holy order for his entertainement Are we so diligent to present our selues on the Sabbath in our best attire because then we shall come before the whole congregation and shall we be negligent to attire our soules seeing we are to appeare before God and his Angels Doe we outwardly professe this day to be a more solemne time than any other day of the weeke and shall we in inward practise denie the same Wherefore in this holy preparing of our selues we are to imitate the wisedome of worldly men who hauing a suite to the Prince or some noble personage which hath not that happie successe and issue which was hoped for by and by beginne to call themselues to account to consider with themselues in what circumstance they failed whereby lesse circumspectly and lesse aduisedly they attempted their enterprise accusing themselues of folly and vnconsiderate dealing in their cause whereby a◠wofull experience teacheth them their request fell to the ground Vnto these men herein we must not be vnlike when in dealing with the Lord we profit not so much by hearing reading praying or any other publike exercise as we should neither must we sticke to reason with our selues and to contemne our selues as faultie either in omitting something to be done or committing something to be vndone before we addresse our selues to our publike duties Now that this examining and stirring vp of our selues may the better be done it is requisite contrarie to the long and loathsome practise of the most part of men that we rise earely on the Sabbath day We see young men will rise earely to resort to matiages to feastings to goe a maying to ringing
conuey themselues vnto warmer climates vntill the spring time and man alone either vnsensibly doth not foresee or vnaduisedly will not auoide the perillous times to come To conclude Matth. 16. 2. 3. our Sauiour Christ reprehendeth the follie of Pharisies saying When it is euening ye say Faire weather for the skie is red 3. And in the morning ye say To day shall be a tempest for the skie is red and lowring O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times True it is that this spirituall vse and holy meditation of the creatures of God should be our whole life howbeit because our distractions in our lawfull and ordinarie callings will not permit this so fully in respect of our finite nature we must remember on the Sabbath day to vse a recouery and by Christian diligence to make recompence for our former negligence herein And in so heauenly a varietie which both by precept and practise we haue receiued of our forefathers for this purpose we shall much profit and set forward this exercise if in wisedome of the spirit we endeuour to frame our meditations especially about those things whereof by reason of our callings in respect of our countries in consideration of the season of the yeere we haue most speciall occasion offered Now if by reason of some dulnes or deadnes by the corruption of nature and secret punishment often incident to the dearest children of God we cannot so reuerently cheerefully and comfortably doe these duties required by our selues alone we may humbly vse the remedie which by the communion of Saints the Lord in this case hath prouided that so frequenting the holy companie of the godly learned and zealous vnto whom the Lord hath giuen greater libertie both of graces and of spirit we may be humbled in regard of our owne wants and take the supplie by them in them that if we cannot either for ignorance or blockishnes reade the things heard compare the places by publike ministerie receiued pray for the fruite of them if we be not able to refresh our selues with considering the workes of God then we must attend vpon the reading conferring and praying thanksgiuing singing and meditations of others that so at the least we may either haue our iudgements cleered or our affections better stirred vp Neither must we blush or be abashed to acknowledge our wants vnto our brethren but with all humilitie earnestly deale with them and enquire of them how they can compare and reconcile the places deliuered how they can amplifie it by meditation how they feele their affections renued how they can frame a prayer of it how they can gather of the creatures and workes of God some fruitfull matter of thanksgiuing that by their godly participation we may haue either our ignorance helped or our infirmities relieued For vndoubtedly this is the cause why so many doe rather in ignorance and deadnes beare the Sabbath as a burthen euen in that they are ashamed by asking the helpe of others to bewray their ignorance or display that corruption of nature which indeed they see and seele in themselues Against which worldly and carnall shame we must fight if euer we will triumph ouer that endlesse shame of the wicked and prouoke our selues by that wholesome and mutuall societie which becommeth the children of God either for the increase of spirituall gifts or for a charitable supporting of the infirmities one of another And these briefly be the exercises of faith and repentance whereby we may either stirre vp our selues or be stirred of others Now it remaineth to intreate of the duties of loue because the Lord his Sabbath is not a day of knowledge alone but of loue not onely of hearing the word by preaching but also of doing the word by practising and these duties either respect the persons of our brethren or they concerne such things as are about our brethren The things concerning their persōs are either in regard of their soules or of their bodies the exercises respecting the things that are about them are either appertaining to their goods or to their credite The duties vnto the soules of our brethren are to teach the ignorant to bring sinners to repentance to bind vp the wounds of them that are afflicted in spirit to comfort the weak to strengthen the hands that fall downe and the knees that are readie to faint to stirre vp them which be dul to admonish the vnruly to confirme the faith of them that beleeue to encourage them in weldoing which haue begun well and to rebuke the wilfull offenders And though these should be the exercises of euery day yet especially they belong to the Sabbath wherein we make a supplie of the wants which we haue on the weeke daies The duties of loue required to the bodies of our brethren are the visiting of the sicke the relieuing of the imprisoned the helping of the poore and miserable the feeding of the hungrie the cloathing of the naked the comforting of the distressed the bestowing of our goods on them that are needie In the primitiue Church as they did euery Sabbath receiue the Sacrament so they laide something downe to the vse of the poore which they did both to giue some thankefull testimonie how the Lord the weeke before had blessed them as also to shew some godly token of their pittie to their afflicted brethen Concerning the exercises of loue towards the credit of our brethren if we shall heare of any secret reports tending to the discredite of others wee must not onely carefully suppresse it but wisely endeuour to recouer their former credite This requireth heauenly wisedome both to admonish the author of euill reports as also to signifie vnto the man euill spoken of what hazard and shipwrake of his good name is pretended yet still concealing the person and vrging the report that if the partie be guiltie he may the sooner step out of his sinne the Lord hauing discharged such a warning peece against him or being guiltlesse that he rather seeke to proue by the rumor than to pursue the author But alas the sinne of our age hath not onely brought in the ignorance and banished the practise of this Christian dutie but also which more is in stead of healing we would the credite of others and it is hard to discerne whether there are more willing to report euill or not vnwilling to heare euill reports of others Who seeth not the common profession of our Sabbath to be a table talking and vaine babling of the infirmities of others tossing to and fro the credit of our brethren as a tennis ball and this not onely vsed among brainsicke and vnstable women whose tongues labour of some greater infirmitie but also of men who vndiscreetly either set abroch or draw out to the full measure and past measure the discredit of their neighbours so that they are so farre from saluing such sores
of learning They that want this how much soeuer they haue heard or read yet shall they neuer haue sound and setled iudgement And this is one cause why it is said that the greatest Clerkes are not the wisest men Meditation of the affections is when hauing a thing in iudgement we euer digest it and make it worke vpon our affections It is continuall searching of our selues and labouring to lay vp all things in the treasures of our hearts The other will goe away except this be ioyned with it for iudgement will away except we frame our affections vnto it Meditation in iudgement goeth before then this must follow that we may be sound in iudgement before we either feare or cheere vp our hearts least we haue false feares or false ioyes Many are of sound iudgement and yet haue not their hearts purged and touched they can giue counsell to others but cannot follow it themselues because they ioyne not affection with iudgement Meditation without reading is erroneous and reading without meditation is barren The next thing is conference In naturall things man standeth in neede of helpe then much more in spirituall things he standeth in neede of others And as iron sharpneth iron so one friend another Pro. 27. And as two eyes see more two eares heare more and two hands can doe more than one so this is a speciall communion of Saints God hath promised that when two or three are gathered together in his name that he will be present with them by his spirit as he was corporally with his Disciples going to Emaus Conference is either with Ministers of God Our equals Or others This rule must be kept that conference with our equals must be of those things which we heard of our Ministers as it must be kept also in meditation which is a conference with our selues We must for a time like babes hang at the mouthes of the Ministers because we cannot runne before we goe nay we cannot goe without a leader No man may presume to vnderstand aboue that which is meet to vnderstand but labour to vnderstand according to the measure of sobrietie as God hath dealt to euery one the measure of faith and when they haue laid the foundation then build the walles and pillars The Eunuch would not interpret the word without a guide but he laid it vp in his heart as the Virgin Mary did For want of true humilitie conference is slandered because it is vsed after an euill manner as before they be surely grounded in principall points of religion to talke of other matters aboue their capacitie and knowledge Secondly we must come in loue without anger enuie or desire of victory therefore in conference we must vse the preparation spoken of before the want of which maketh much â—anglings and wranglings in companie Lastly we must procure things honest before men that it may be done wisely without confusion and destruction and not by too great a multitude that we may affoord our doings before men not with the doores shut least any man should heare This is the difference betweene the conference of the godly and religious and the conuenâ—cles of Heretikes The next thing is faith The word must be mixed with faith Heb. 42. The word which they hear a profited them nothing because it was not mixed with faith But all haue not faith therefore the Prophet Esay said Lord who will beleeue our report And Luke 18. 18. Suppose ye that the Sonne of man when he commeth shall finde faith on the earth All the former must be vsed to refine faith for as gold before it be pure is seuen fold tried in the fire so faith which is much more precious than gold must goe through all these meanes Faith here is an increase of all that in * preparation A Merchant must haue something before he be a Marchant but he occupieth to increase and get more so we must beleeue in Iesus Christ by a generall faith going before but we must vse all the forenamed meanes to increase our knowledge and faith in all particulars One may be a faithfull person generally and yet an vnbeleeuer in particulars As Christs Disciples to whom he said If â—â— had faith but as much as a graine of mustard seed c. As Abraham Rebecca and Zacharie had There is a difference betweene faith and opinion or knowledge for our knowledge and opinions vanish away in afflictions but as golde is tried in the fire so faith will abide the fire of affliction Sathan winowed Peter but his faith failed not for Christ failed not for Christ praied for him and for his Disciples and for all beleeuers that their faith should not faile Next followeth practise That we haue a desire that the word may bring forth increase of faith and repentance Psal. 119 98. By thy commandements thou hast made me wiser than my enemies for they are â—â—â—â— with me The practise of Infidels is nothing because it is not ioyned with faith But Christ saith Blessed are they which heare and doe And so saith Iameâ— that this is that assureth vs that we haue faith He that doth this is compared vnto him that buildeth his house vpon a rocke and our workes are not the foundation of the house but then we haue builded vpon Christ when we ioyne the fruits of our faith with knowledge they will speake for vs to our consciences and to others Our Sauiour Christ saith That that seruant that knoweth the will of his maister and doth it not shall be beaten with many stripes for it is worse to offend of knowledge than of ignorance And why should he giue vs any more if we practise not that we haue For to him that hath shall be giuen but from him that hath not shall be taken away c. Why do many hearing the word either continue or increase in their blindnes but because they would not practise that they knew and also euen that they had is taken from them If a good conscience be not ioyned with faith faith shall be taken away and errors succeed If then we be forgetfull we must confesse that the want of practise is the cause thereof The rule of reason in all things is that the best way of learning is by practise then how much more if we practise will God increase our talents The last thing is praier which must be vsed both in the beginning in the middle and in the end Prayer must be in all the former meanes for without it we can neuer vse them nor haue any blessing by them Prayer containeth vnder it Prayer Thankesgiuing For prayer that it must be vsed when wee reade it is plaine 1. Cor. 2. The eye hath not seene c. meaning not onely the ioyes contained in the kingdome of heauen but euen those that are contained in the word And againe in the same place As no man knoweth the heart of a man but the spirit of
can be vnderstood of Christ in whom was no sinne and therefore no rising from sinne And thus much for the places of the old testament now we will alleage those places of the new First let vs consider of the words wherewith our Sauiour Christ confuâ—eth the Sadduces Math. 22. 32. I am the God of Abraham of Isaac and of Iacob God cannot be sayd to be the God of Abraham being dead except he raise his body againe which he hath in keeping as well as his soule For he saith not I am the God of Abrahams soule but I am the God of Abraham the God of his whole man wherefore it must needes be that Abraham must rise againe Mâ—t. 25. 31. When the Sonne of man commeth in his glorie and all the holy Angels with him then shall hee sit vpon the throne of his glorie Likewise Luke 14. 13. When thou makest a feast call the poore the maymed the lâ—me and the blinde 14. And thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say although thou maiest think that all the things thus giuen are lost here yet there commeth a time when thou shalt reape the recompence plentifully and haue thy reward with the iust Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell that he should raise their soules to life which would raise their bodies from death â—8 Marueilâ— not at this saith he for the houre shall come i. the which all that are in the graues shall heare the voyce of the Sonne of man â—9 And they soâ—ll come forth that haue â—â—â— good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Ioh. 11. Martha as we shewed before plainely testifieth of the resurrection and confesseth her faith therein Act. 3. 19. The Apostle Peter calleth this rising againe the time of refreshing a thing most comfortable for as the wearisome way saâ—ing man recreateth himselfe with his Inne at night so the godly shall surely after their troubles bee renewed and refreshed at the presence of Christ. Act. â—3 6. Paul sheweth to the Pharisies how hee was accused of the hope and resurrection of the dead And Act â—4 15. Paul protesteth his faith of the resurrection that it should bee both of the iust and the vniust which thing wrought in him as it ought to do in all a carefull conscience of well doing and therefore he addeth in the verse following 16. And herein I indeuour my selfe to haue alway a cleere conscience toward God and toward men What is more largely proued and confirmed than this 1. Cor. 15. 10. in the whole chapter throughout Besides 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ saith the Apostle that euery one may receiue the thiâ—gs that are done in his bodie according to that he hath done whether it be good or euill Philip. 3. 21. it is said that Christ shall change our vile bodies the place is set downe before The manner and end of this resurrection is also set downe 1. Thes. 4. 14. 15. 16. 17. If wee beleiue saith Paul that Iesus is dead and is risen euen so them which sleepe in Iesus will God bring with him 15. For this say wee vnto you by the word of the Lord that wee which liue and are remaining to the comming of the Lord shall not preuent them which sleepe 16. For the Lord himselfe shall descend from heauen with a shoute c. The Epistle to the Hebrues chapter 11. painteth out the manifold martyrdomes of the saints and sheweth how some were racked and would not be deliuered others were tried by mockâ— and scourgings by bands and imprisonments they were stoned they were hewen in sunder they were tempted and so forth and why did they indure these things The Apostle telleth vs verse 35. That they might receiue a better resurrection than any deliuerance they could haue here Againe verse 39. These obtained not the promise that is not the accomplishment of the promises verse 40. Why God prouiding a better thing for vs that they without vs should not be made perfect for euen the first member of Christ dying many thousand yeers agoe shal not receiue the fulnes of the promise that is in bodie and soule vntill the last member be readie But of all places most excellent are these 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and Reue. 20. 11. And I sawe a greate white Throne and one that sate on it from whose face fled both the earth and the heauen and their place was no more found 12. And I sawe the dead both great and small stand before God c. 13. And the Sea gaue vp her dead which were in her and death and hell deliuered vp their dead which were in them Now as we here haue receiued the trueth of the doctrine so now let vs see into it further by reason that as on the one side we cannot denie there is a resurrection seeing the word doth confirme it vnlesse we will depart from the faith and denie the word so on the other side when we shall see how these things are we cannot withstand it euen with reason vnlesse we be senselesse The reasons therefore which we will vse are partly drawne from God himselfe partly from the order of nature and from the creatures partly from the commodities which accompanie the trueth of this doctrine and from the inconueniences which ensue the contrarie Those proofes which are drawn from the Lord himselfe are to be considered either in his owne person simply or as we consider of him in his Mediatorship and as the second person in the Trinitie Concerning those things which are in his owne person we must obserue his trueth his iustice and his power his trueth because heauen and earth shall passe but no title of his word shall faile and his promises in Christ Iesus are Yea and Amen Wherefore whatsoeuer the Lord hath set downâ— in his word to bee done it must beare with vs that credit that it is our part with Abraham to yeeld to it though outward meanes seeme cleane contrary and with Marie to beleeue it although no visible meanes are apparant His iustice is so espoused to his trueth that whatsoeuer we haue heard out of the word the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly and the fulfilling of his threatnings in reuenging the vngodly This we see Matth. 25. 33. where by the rule of righteousnesse he seâ—teth the sheepe on the right hand and the goates on the left Luk. 16. 23. it is set downe how the rich man being in
you and hearken vnto my words 15 For these are not drunken as ye suppose since it is but the third houre of the day 16 But this is that which was spoken by the Prophet Ioel. 17 And it shall be in the last dayes saith God I will powre out of my Spirit vpon all flesh and your sonnes and your daughters shall prophecie and your young men shall see visions and your old men shall dreame dreames IN the former part of this chapter is set down the worke of God in sending downe the holy Ghost on the Apostles as also the effects hereof both in the Apostles and in the hearers wonderful in the one diuerse in the other the Apostles speaking with such strage tongues the hearers hitherto not greatly moued but secretly murmuring saying they had drunke deepely and so became eloquent Whereat Peter taking this good occasion confuteth them by two reasons first telling them it was but yet nine of the clock or the third houre of the day at what time men vse not to be drunken Nay saith hee it is so far off that we are drunken as ye suppose that it is with vs cleane coÌ„trarie For the thing is not come to passe that one of your owne Prophets foretold you it is not superfluitie of drink but an aboundance of God his spirit not promised by speciall priuiledge to vs alone but to all sexes conditions and estates of men whatsoeuer if ye be prepared to receiue it For as the Lord hath bestowed the gifts of his spirit on vs so will he also doe it to you if ye wilfully refuse not and therefore the Lord is readie now to worke wonders in the world whoso either wittingly refuseth or carelesly abuseth these graces shall be snared in these iudgements yet so as the Lord being more readie to magnifie his mercie than to shew his iustice will accomplish this that whosoeuer calleth on the name of the Lord shall both escape the iudgements threatned and also obtaine these And thus much both generally briefely for the scope of this place More particularly we may obserue three speciall poynts first the liberall testimonie of Ioel and his rich commendation of the grace of God in bestowing such graces on his Church vnder the kingdome of Iesus Christ and this is set downe vers 17. 18. the second thing is that at what time the Lord will thus deale with his people the Lord will send many iudgements as heresies offences dearths plagues and warres which here are declared in figuratiue and borrowed speeches of blood fire vapour of smoke and such like whereby he will punish and auenge himselfe for the contempt of so gracious mercies as vers 19. 20. and the third thing is the meanes how wee shall escape such heauie iudgements and attaine to such heauenly graces and so perseuere in them which is declared vers 21. But before we enter further into the deep discourse of these particular poynts we will obserue the occasion and the circumstances of this speech of Peter the occasion was that the people not profiting by the former and marueilous work of the Lord the Apostle taketh occasion further to instruct them that were teachable and to reproue the scorners and yet he was not so offended at them in that God his wonderfull works did nothing profit them as that therefore he left off all but he stirreth vp himselâ—e the more earnestly and endeuoureth familiarly to teach them Whereby we are to learne not rashly suddainly or vnaduisedly too much to be offended at the not profiting slender profiting or back sliding of some but rather we must labour to attempt the matter with a new onset remembring alwaies that not onely a woe is threatned to them that giue iust occasion of offence but also vnto them that in Christ doe take offence and therefore taking a view of our selues either in naturall or spirituall gifts we must trie our selues how patiently we can susteine without offence either the want or resistance of the like gifts in others and yet we see that if after some meanes vsed men goe slowlie forward and not make such speedie proceedings as is desired men for the most part are readie to leaue off all and are glad to draw out of the yoke of their duetie as thinking themselues well exempted and as it were discharged when as spirituall men in such cases thinke themselues to be stirred vp to the more earnest and painefull vsing of the meanes to which well meaning minds and to men of so vpright an heart the Lord often giueth good increase of gifts that they may imploy the vse of them vnto others And surely if flesh and blood might iudge in such a case we would thinke that this present occasion might haue made Peter giue ouer and goe from the people but he more meekely and modestly as the foreman of the quest followeth the matter and answereth vnto them as we haue heard We may reade Acts 6. how there did arise a murmuring betweene the Iewes and the Grecians in so much as the Apostles credit began to be called into question that they had not care of the widowes which was a dutie belonging vnto them as though they had the faith of God in respect of persons This might seeme to be able to discourage them but contrariwise through the blessing of God his spirit they espied their own wants in themselues and began to seeke a new Ministerie Now if they had taken the matter too much to heart they might haue become vnprofitable but they meekely passing ouer the offence and wisely looking to the counsell of God thought themselues to be but men and that they could not infinitely bee ocupied or busied in many things ordained Deacons in the Church This then we must make a speciall vse of when for some good meanes vsed or otherwise much vnkindnes is offered vs euen of our friends or we find little thankes for our trauell nay sometime reape reproches at their hands for our reward that then we growe not slacker in our duties or waxe colde in loue and droope in our affection towards them which if we doe we shall bewray that our affection was meerely and onely naturall and not spirituall True it is and cannot be denied that a kinde heart and liberall minde is most broken with reproches but yet this offence must be ouercome and striuen against in vs after the example both of Peter in our present text and of the rest of the Apostles in that former place Acts 6. who rather tooke occasioÌ„ to accuse themselues than to cease to be profitable to the Church of Christ. Neither is it neither ought it to seeme to vs a strange thing that the graces and gifts of God haue found such cold entertainement yea which is a thing more contrarie great repulses and reproches Much learning saith Festus Acts 26. 24. maketh Paul mad the workes of God his spirit here are counted drunkennes Ezechiel is thought to sing a
fond song Christ was thought to cast out diuels by the power of the diuell Iohn Baptist was thought but a melancholike man Iehu being threatned called the Prophet a mad braine for so they iudged of the Prophets digressing somewhat from the set order and compositions of words and precepts of their art So that the graces of God seeme often to men to be cleane contrarie If this hath been alwayes the iudgement of the world that because they could no longer heare men or further see into things than either reason or art did guide them they thought the Prophets and Apostles railing spirits and barren soiles wee must not thinke it a new thing And hearers are here greatly to be circumspect that they thinke not so basely of men zealous in gifts of the spirit as that they should account them mad melancholike or cholerike men and such as either would hurt themselues or doe some hurt to others but rather reuerently acknowledge that there is a secret and mightie power of the Spirit which the Lord often conueieth into the hearts of the godly Men can for the most part well away with an ordinary course in preaching and so long as it fals into an oratorie stile and iust proportion of words or so long as a man sheweth a wittie inuention and comely composing of the matter but if a man presse into the consciences of men and with some vehemencie speake against their familiar sinnes straight way they say surely this kind of teaching bewrayeth him to be brainesick And that we may be the more wearie herein let vs consider who they were that inueyed thus against the Apostles were they not men out of euery natioÌ„ fearing God and such as were somewhat religious yes surely And who nowadayes will sooner and sorer open their mouthes against zealous preachers than men claborate in arte and skilful in precepts who not being able by reason to see into this vehemencie iudge them that vse it too austerely Wherefore as this must correct iudgement in hearers least they iustly offend God in being vniustly offended at them that are zealous for the Lord of hoasts sake so also it must teach the Ministers of the word patience if sometimes they be wrongly coÌ„strued so recompence their furie with meekenes as the Lord may humble their aduersaries the more euen by their meeke dealing of whom they thought so hardly which vndoubtedly oftentimes is most effectuall euen to breake the hearts euen of the most obstinate gainesayers And it cannot be gainesayd that these men seeing the Apostles meekenes were farre more wonne and sooner humbled than if he should haue breathed out furious speeches and so haue ceased from his holy busines And we shall see by experience that men thinking one to be curious singular or precise after the Lord hath sanctified some crosse vpon them and humbled them in some measure vnderneath his hand they are more humbled at the meekenes and long suffering of him whom they offended than by any other meanes because they then perceiue they haue resisted the grace of God and persecuted the gifts of God in him In the last dayes That is when Christ should be manifested in the flesh preached vnto the Gentiles belieued on in the world and receiued vp in glorie shall these gifts of the spirit abound It is called the last day because of the stabilitie of the Church and perfection of the word in that in it wee looke for none other doctrine vntill Christ come in iudgement 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Iewes he commeth â—o applie his doctrine in this manner Now all these things came vnto them for ensamples and were written to admonish vs vpon whom the endes of the world are come As if he should say these things seemed not to serue for them alone but for vs in the last daies And Heb 1. â— it is plainly in euident phrase said At sundry times and in diuers manners God spake in old â—imâ— to our fathers by the Prophets in these last dayes he hath spoken to vs by his Sonne c. All which places in sense at the least agree with this place together with that Galath 4. 4. where it is called the fulnes of time For the estate of the people before Christ his comming was childish and paedagogicall and therefore men looked as Iohns Disciples for another that should come and the Samaritanes had this generall principle among them That the Messiah when he came would restore all things and set them in order Whereby we must learne not to looke for any new doctrine or reuelations of men Christ himselfe is come and hath made things perfit Christ the prince of Prophets whom they looked for is manifest in the flesh by how much the Prophets were neerer him by so much they had the clearer sight of him the further they were from him the dimmer was their knowledge of him The Lord himselfe hath spoken the booke is now shut vp with a complet conclusion if any man shall diminish of the words of it God shall take away his part out of the booke of life if any man shall adde vnto it God shall adde vnto him the plagues threatned in the booke And therefore all Heretikes Papists and Turks wil not stick to agree in this common errour The Turke though he doth not denie Christ and the scripture but giues them their time and place yet will haue a way for his Mahomet who must expound the word to him as he please The Papist in plaine tearmes dares not denie Christ and his Gospell yet can he not see all sufficiencie therein but complaining of some defect he looketh to vnwritten verities and leaneth to old traditions to be giuen to the Church therefore he will haue the Pope to be Christ his vicar and looke whatsoeuer their Synodes do conclude that must be established as a catholike trueth measuring the scriptures by their traditions and not their traditions by the scriptures The damnable Familie of loue make the word which is a thing fearefull to bee thought much more to be spoken of but a nose of waxe or a shipmans hose and yet they will haue their H. N. who is the eight person and the last man who must bee ioyned with the Gospell and so farre forth as hee with other gray-headed and illuminate elders do interpret the Scriptures they will agree We now against these and all other heretikes confessing the scriptures of God to be perfect and absolute to saluation ioyne none other thing with them but say that wee liue in the last dayes wherein Christ left the fulnes of doctrine of prayer of Sacraments and discipline to the Church by his Apostles and therefore we minde no reuelation Mahometicall interpretation nor traditions of men but though an Angell come from heauen bring an vnwritten veritie varying from the trueth of God his word we vtterly reiect him Neither as running too
farre on the other hand doe we vtterly and simply refuse all orders of the Church although sometime there be no expresse word but if by consequence if by cause or effect wee can finde it agreeable or not repugnant to the word after triall had with the holy scriptures wee will receiue it thus to make the word the touchstone the heretikes will not agree Besides as in all other artes it is requisite that whosoeuer will attaine sound knowledge of them hee must credit their principles for otherwise as the verie heathen saw there is no farther dealing in the learning of them so we haue certaine generall truthes and rudiments whereby we traine vp new commers to Christ and trie both old and yong by them which thing our heretikes will not admit We hold then certaine generall rules of the power prouidence and wisedome of God of our redemption and saluation by Iesus Christ of our effectuall sanctification of the forgiuenes of our sinnes of the hope of the glorious resurrection and of a better life of obedience prayer discipline and holy conuersation in despite of all heretikes against which though they dispute declame raile and write wee will neuer leese the hold Secondly which is a thing vnto these men vnacquainted we vse to marke the scope and drift of the writer we compare the things that goe before with the things that follow after wee conferre one place with another the olde Testament with the new the allegories with the plaine speeches we see a perfit harmonie in the scriptures wee refuse all dissenting and disagreeing doctrine to the scriptures all which neither Turke Papist nor Familist will doe and therefore we haue the trueth in these last dayes which neither Mahomet Bishop of Rome nor H. N haue and therefore we will not be iudged by their reuelations traditions and dreames but by the scriptures whereby we iudge them and in this sense we say the last dayes or fulnes of time because we haue the trueth But yet the villanoust wretches which heape vp to the brimme the measure of their sins will not also stick to say with vs that these are the last dayes that is as they interpret it who so cōmeth into the house of loue and is illuminated is now risen againe and hath heard the last trumpe and is become of an Angelicall nature needing no eating drinking or marrying after the manner of men and these are our ranging rogues who will tye themselues to no calling but liue as they thinke in the resurrection See how needefull it is to vnderstand this phrase aright of the last dayes We call not them the last dayes in respect that no further time shall be but in respect hereof that these dayes shall not be ended vntill Christ come and giue vp the kingdome to God the Father and as these last dayes were begun at his first comming in humilitie in the fleshe so they shall ende at his last comming in glorie to iudgement It followeth in our text In the last dayes saith God All the Scriptures are worthie to bee heard because they proceed from God and not from man although man may be the pen of the holy Ghost Wherefore it is said 2. Pet. 1. 20. 21. First knowe this that no prophecie in Scripture is of priuate motion For the prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost The Prophets wholy to disauthorise themselues in all their waightie embassages vse to say Thus saith the Lord of hosts Thus saith the Lord the holy one and such like whereby they would purchase the greater credit whilest they remoue the imagination of men from all dreaming of mans doing and set their faith a worke in acknowledging it to proceede from God Wherefore wee must so heare the word as though we heard God himselfe speaking to vs yea as though we either went vp to heauen or God came downe to vs. Likewise whether we reade heare or meditate priuately we must still thinke our selues in the presence of God who narrowly watcheth ouer the pure vse of his holy word remembring that holy speech of Cornelius Act. 10. vers 33. vnto Peter the Apostle Now are we all here present before God to heare all things commanded thee of God It is also said in that exhortation to the Church to praise God Psal. 95. vers 2. Let vs come before his face with praise c. This is that which will humble vs when we know that we come before God and his Angels whose presence is described Ezek. 1. and therefore the Apostle 1. Cor. 11. 10. to moue the womē of Cor. the more telleth thē that they are in the presence of the Angels This meditation breedeth religion in hearing without which whilest we behold a man speaking as of himselfe and by himselfe alone we are neuer moued threatē he promise he menace he comfort he exhort he reproue he neuer so much No we cānot throughly be wrought vpon vntil we can say Surely it is the Lord speaketh to vs it is the word of the most high God vttered by man wee will not receiue it as the doctrine of men but of God either as the doctrine to saue our soules or to cōfound vs it is the mightie power of saluation if wee beleeue it is a mightie power to cast vs downe to the hels if we doe not beleeue It is the word of God that moueth not the word of man For if a man were a Turke how should he moue a Papist or how should a Papist moue a Turke If he take away Mahomets dreames from the Turke or the Fathers traditions from the Papist or the eight man his reuelations from the Familist and vrgethem with the word they are gone so that it is the onely word of God maugre the head of the deuill that vnblindfoldeth all their errors and is able to moue them and conuert so many of them to the trueth as God will haue saued Thus we see what the perswasion of God his presence and the authoritie of his word worketh in vs. Now before we goe into the other particulars let vs by the way consider somewhat of the reason here vsed Before he vsed a reason of probabilitie from the circumstance of the time now he commeth to a reason of necessitie because neuer drunken men could speake the wonderfull things of the Spirit This argument is drawne from contraries men full of drinke cannot so shew foorth the workes of God men thus endued with God his spirit cannot bee drunken On this manner Paul thus reasoneth Ephes. 5. 18. Be not drunke with wine wherein is excesse but be filled with the Spirit As if hee should say if ye be filled with wine there is excesse if ye labour of excesse of wine surely you cānot haue the Spirit Christ also vseth this argument No man can serue two masters c. If a man wholy giue ouer himselfe to God he cannot
serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratiō in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouidēce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
the dignitie of a faithfull pastor and for the notable profession of his faith was pronounced blessed by the Lord Iesus Christ beginning to leaue too much to his carnall reason and his strength was called Satan and not knowing what corruption was in his hart when he most magnified his constant loue to the Lord Iesus he fell to denie him thrice and the last time to curse himselfe if he were the man But to leaue ancient and former examples and to turne the edge to our selues wofull experience by diligent obseruation of their owne hearts hath taught many that after some sweet plentifull measure of Gods mercy receiued they haue waxed lesse careful iealous ouer their owne â—ffections so for a time haue bin left of the Lord whereby though not some fearefull destruction yet some grieuous fall hath ensued vpon theÌ„ It is good therfore for vs to kâ—epe a carefull waâ—ch ouer our selues and to see whether after we haue been refreshed with some speciall graces of God in preaching praying and admonishing we haue not beene lesse carefull and so the neerer to some fall and vnfitter to receiue some new benefit vntill the Lord by humbling of vs hath prepared vs with some new desire And hereupon commeth it to passâ— that when we haue been some long time bathed as it were enbalmed with some inward feelings and outward fruits of the holy Ghost we haue beene corrected for that selfe loue and â—uffeted with some priuie pride dwelling in the flesh by some grieuous deadnes and dulnes of the spirit humbling vs vnder the hands of God as it did the Apostle Paul Now as we haue by these examples of others and experience in our selues proued that an hautie minde goeth before destruction so on the contrarie we will proue vsing none other order but that before set downe that before honour goeth lowlinesse Saul before he was exalted and aduaunced to the scepter hid himselfe in great humilitie as one that thought himselfe vnworthie so great a dignitie and so afterward was exalted Ahab though a most wicked man humbling himselfe at Elias rebuke was not punished in his owne person but in his posteritie Rehoboam being humbled with his people was exempted from that plague which otherwise was like to haue fallen vpon him But this we may behold more liuely in the godly whether we respect those reuelations and apparitioÌ„s of Angels which in former times happened to the fathers being humbled or whether we consider other graces of God in like estate bestowed vpon them Abraham was humbled Isaac was humbled Iacob was humbled then came the promise then appeared Angels then receiued they visions Ioseph though he had good graces of God yet least the violence of vnbridled youth should carrie him away he was humbled the iron pearced his soule his feete were in the stockes his place was among the imprisoned yet after some time of triall he was exalted not meanly but very highly Moses albeit he had some instinct of the Lord that he should be the gouernour of the Lords people besides his fortie yeeres in the court had fortie yeeres trauaile in the desert and afterward was aduanced After that Dauid had receiued many pledges of Gods fauour towards him as being annoynted king and in that he obtained great victories in ouermatching the Beare and the lyon in ouer throwing the furious Philistine after he had cured the raging spirit of a mad man by his sweet musicke yet as one not sufficiently prepared for the worke of the Lord he was preferred by humilitie If we consider of all the Kings of Iuda and Ierusalem as of Ezekiah Iosiah Asa and others we shall see how Ezekiah wept sore confessed his sinnes was much humbled before the health of his body was restored vnto him Iosiah before the Lord did vse him in the reformatioÌ„ of his Church had his hart broken Yea before the Apostles receiued thâ—t great gift the sending downe of the holy Ghost vpon them they were humbled with the Iewes they were shaken with a great winde and after so solemne a preparation they were endued with sweete graces of the spirit And throughout the whole volume of the booke of God it is manifest that when the Lord would appeare by visions or Angels to his holy people he humbled flesh and blood before as we see in Iâ—cob Ezechiel Zacharie Elizabeth and Marie the blessed virgin Now to come to the reasons why the Lord in wisedome vseth to deale with his on this manner we must know that therfore the Lord refuseth the seruice of the proud because then we are vnfit to glorifie his name we are vnprofitable to do good vnto our brethren we are vnprepared by pride to receiue any mercie at the hands of God And no mâ—rueile for how should wee looke that God should put honour vpon vs in vsing vs our seruice when we refuse to giue the glorie of his owne graces to him againe And why should not he dishonour vs with the want of his graces when we so dishonour him with abusing his graces Againe seeing vsually such is our weldoing to others as is our affection and compassion to them that neede our helpe and the pride of our owne abundance benummeth vs and maketh vs senselesse in the wants of others how can wee finde our hearts aright to any good dutie to our brethrens necessitie when for want of humilitie and tender affection we haue no regard of their wants nor feeling of their miserie Besides if when we are puft vp with a perswasion of perfection and rest in the securitie of our present safetie we are entangled and fettered that we cannot humble our selues in prayer before the Lord how shall we thinke our selues to be capable of any blessing from the Lord whose due time of helping is in the day of want and who refuseth to giue to none but to such as in the pride of their hearts refuse to doe so much as to pray vnto him On the contraâ—ie part when the Lord shall see vs good and faithfull seruants in returning the gaine and aduantage of all his gifts vnto himselfe and that we are content with his honour that â—e are his stewards when the sense of our owne miserie hath taught vs to shew mercie vnto others the conscience of our owne vnworthines hath emptied vs of all opinion of our selues and hath driuen vs in our beggerlike necessities to craue for euery little supplie of wants at the throne of mercie then is God most neere at hand to put vs in credit with his graces then are we most prepared to minister to the wants of others and then are wâ— fit to be filled with the hid treasures of the Lord for our comfort And hereupon it commeth to passe that many hauing had a large measure of Gods graces through pride haue suffered them to rot and consume away Hereof it commeth that
is requisite that men should consider it when God offereth such a worthie treasure vnto them then they are to search into their hearts throughly and diligently to cast before hand what lets impediments and hindrances there may be what that is which they seeke for what cost and labour they are to bestow vpon it and againe what may bee the profit commoditie and ioy thereof which may redound vnto them thereby when they haue it and how they may keepe themselues in sure possession of it hauing once obtained it This preconsideration our Sauiour Christ confirmeth vnto vs in two Parables in Luke the 14 the one is of building the other of warre For the first he saith Which of you minding to build a tower sitteth not downe first and counteth the cost whether hee hath sufficient to performe it least after that hee hath laid the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end For the second he saith What King going to warre against another King sitteth not downe first and taketh counsell whether he be able with tenne thousand to meete him which commeth against him with twentie thousand least afterward to his great shame for so it may be gathered by the circumstances he may be constraiâ—ed to send an â—mbassege vnto him and to desire conditions of peace So ought euery one which commeth to heare the Word to make this premeditation and preparation with himselfe whether he be able and can endure the cost which he must be at in comming vnto the Lord whether he can endure that fight which he is to take in hand before he come vnto the Lord whether he can sustaine the losse of his father mother wife and children brethren and sisters yea and his owne life also and all that he hath whether he be able to fight against Powers Principalities the Diuell the World and the flesh his owne reason and affections least that otherwise he breake off his course and shew himselfe not to be the man he seemed first to be This premeditation and preconsideration must be made before we can enioy that treasure and buy the field wherein it lieth There is no similitude in the Scriptures vsed more often than the similitude of building which often is englished by this word Edifying Of this building mention is made 1 Cor. 3. where the people of God are called the Building of God and the Apostles the Builders so likewise in Ephes. chap. 2. verse 20. 21. 22. And are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the head corner stone in whom all the building coupled together groweth into a holy temple in the Lord in whom yee are also built together to be the habitation of God by the spirit And in Esphes 4 and 12. verse it is said by the Apostle That Christ gaue some to be Apostles some Prophets some Euangelists some Pastors and some Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ. And in verse the 16. By whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the bodie vnto the edifying of it selfe in loue And Iude in his Epistle verse the 20. requireth of vs that we build our selues in our most holie faith praying in the holy Ghost Againe who knoweth not that the similitude of warfare is often repeated also in the Scriptures as in Iob The life of man is a continuall warfare And in the 1 of Timoth. the 6 chapter and 12. verse Fight a good fight saith the Apostle And 1. Peter 2. and 11 verse Abstaine from fleshly lusts which fight against the soule And Eph. 6. and 12. verse We wrestle not against flesh and blood but against principalities and powers and against earthly gouernours the princes of the darknesse of this world against spirituall wickednesses in heauenly things So that wee see that of necessitie euery Christian must be a builder and a warriour This building and fighting was shadowed out in the rearing vp of the materiall walles of the temple of Ierusalem which when the Iewes did build they wrought with one hand and held their weapons in the other hand to fight against their enemies as it is in Nehem. 4. and 17 verse The profit and commoditie of building is a deede very great the glorie and honour of victorie gotten in warre is great but this wee know that nothing is more troublesome and dangerous than both building and warre yet be thinking of the commoditie and glory which do arise of them do counteruaile the paines griefes But greater is the profit and more excellent is the glory which we shall attaine vnto in building vp of our selues temples of the holy Ghost Therefore as none can looke to haue commoditie by his building nor honour by fighting without trauaile and paines so let no man deceiue himselfe with a vaine perswasion that he shall inherit the kingdome of heauen when he laboureth not with might and maine to come there For we shall neuer be victors except we fight valiantly we cannot enioy the building if we spare the cost And as we see some begin a building which not being able to finish doe leaue off to their discredit and as many doe moue and make warre who not being able to finish it and to goe through withall are faine to their shame to seeke truce so alas many begin to build and make an entrance into Christianitie with a great and faire shew at the first but few continue to the end And we finde it most true in the Gospell that nine lepers being clensed but one of them returned backe againe to giue him thankes for it Wherefore this forethinking and premeditation is most expedient and necessarie neither must wee thinke that religion is so slight a matter as many doe perswade themselues that it is which kind of men when death commeth vpon them euen then they are deceiued of their saluation because they make no account thereof before hand they neuer thought that the profession of Christianitie would be so costly vnto them they neuer thought it would be so chargeable a matter Whosoeuer therefore will auoide a most dangerous and desperate estate at his death whosoeuer he or she be which will goe on vnto this building must forecast and premeditate before hand what it must cost him he must deeply consider with himselfe what his saluation and the kingdome of heauen will cost him I tell you it is no small thing it must cost him the losse of all the pleasures and delights of this world it must cost thee the forgoing of all thy lusts the losse of riches of libertie and of banishment the losse of thy
preuented but wee cannot see the operations of the diuell because hee is spirituall and therefore we neither can by sense nor by reason discerne him so that hee is not only a layer of ambushments but of spirituall ambushment Yet note though they be spirituall yet not in goodnes but in wickednes In heauenly things Though Satan be the prince of the aire yet here it is meant that he fighteth against men in heaueÌ„ly knowledge By creation they had much good knowledge their goodnes they haue lost their knowledge is retained Againe Paul saith there is a mysterie of iniquitie shewing that as there is a mysterie of godlines so there is a mistery of wickednes and therefore Satan is said to change himselfe into an Angell of light which is because he will come in good things in knowledge in spirituall exercises and falsely and wickedly glose on them by that great practise and experience which from their first fall they haue learned Thus Satan comes euen in good things Worldly wise men distinguishing whether the enemie by strength or by subtiltie doth most â—â—rt conclude that the subtill enemie is most dangerous Alas we are in euill case then hâ—â—ing to doe with enemies not only strong but subtill it were enough to deale with an enemie hauing but one of these qualities but we fight with theÌ„ that haue both that is both strength subtilty so that we know not whether they are more strong or more subtill â—wo vses there are of this doctrine One is we must not make it a slight matter of the eâ—â—â—ie The other is that we be not too much afraid Both these are dangerous extremitieâ— Some vile heretikes deny there is a God or a diuell or that the diuell is so strong and subâ—â—l as he is Indeed men will not speake thus but they shew it by their peace in themselues in their liues which sheweth that men do not belieue there is a battell For we see wee are now at peace and why because there are no enemies But were it so that the enemies were in the field would wee not feare Did we belieue that Satan could sit in our consciences deluding iudgement and vnderstanding and casting a myst on reason would wee â—â—â—t be more jealous of reason would we not be more fearefull of our selues yes surely Let vs then consider that besides our selues which were enough Satan addes both corruption to iudgement and affection And herein specially Satan shewes himselfe a subtill Apostata in that hee cares not whether we be sound in iudgement and corrupt in life or carefull in life and corrupted in Religion so we may be one Hereof it comes that heretiques are precise in life and good Christians are so carelesse in conuersation so either he gathers false conclusions on good principles or else glorious sequeles of rotteÌ„ premisses To go back to the plaine sense of these men the meaning is not that we fight not with flesh and bloud at all but wee chiefely or onely fight not with flesh and bloud The like speech is in the word as Thy name shall not be Iacob but Israel that is Iacob only Againe in the Epistle it is saide The word is not in word but in power that is the Gospell is not chiefely in word or only in the word Againe Rom. 7. Galat. 5. it is plaine we fight with flesh and bloud And Iohn 15. wee fight against the world Wherefore seeing we fight not against our selues onely but against such aduersaries as whet vp our selues against our selues and therefore we stand in neede of all the armour that may be which wee shall see to be more requisite if wee consider that it were enough to fight with an aduersarie either strong or wise but seeing we conflict with them who for strength and subtiltie too are equall with the good Angels For their power these aduersaries are called Powers as Coloss. 2. Rom 8. So are the good Angels Powers as Ephes. 2. Heb. 1. Herein the euill spirits differ from the heauenly spirits in that these are from heauen for the good of the Church those are gouernours of the world that is of the corrupt estate of the world so that their whole power is against the children of the world Satan may strike the children of the best but slay them hee can not CHRIST calleth Satan the Prince of the world and Paul calleth him the god of the world Christ calleth him a strong armed souldier or giant yet God be blessed all his strength is in the world Well then be he more fearfull to vs then Goliah to the army of Israel be it that he be as a roaring Lyon at whose voyce all the silly beasts stand trembling be it that hee so astonish terrifie our conscience that we know not what to thinke or to speake yet all is to the terrour of the wicked But behold besides his strength Satan is spirituall inuisible not to be discerned and therefore more dangerous in that wee can not preuent him nor his temptations being aboue nature and aboue reason cannot be descried vnlesse aboue nature and reason we be either very well taught of the Diuell or of God To this vnsearchable nature hee is occupied in heauenly things but as a spirituall wickednes not goodnes To shew how hee is spirituall we see in this in that he is an Angell of light he tempted Christ with scripture he set the Pharises in diuelish wisedome against Christ he subornes false heretikes yea his subtilties shal be such by Christ his owne testimonie that euen the elect if it were possible should be deceiued And Paul speaking but of the childe of Satan the Antichrist reports that hee shall be mightie in power in miracles c. Only this is our comfort that this wisedome is but wickednes which is the only thing wherein they be distinguished from the good Angels with whome in wisedome and strength Satan is equall Here ought wee to blush in that wee desire rather learning wisedome and power wherein Satan and wicked men haue not only bene equall to vs but aboue vs and we lesse desire goodnes wherein we are like to God to good Angels and the children of God For this may be a speciall marke that wee belong to God when wee rather desire goodnes than those other qualities wherein we are equall but to the Deuill Be we neuer so learned he is more learned be we neuer so strong he is stronger For is not he mightie in power that can so trouble the aire as he did to Iob and as oft as he doth in that boysterous manner that no naturall Philosopher can giue a reason of it In Exodus wee know that the Lord vsed euill Angels to trouble the Seas Psal. 78. the Lord is said to send euill Angels to trouble theÌ„ And as godlines is a mysterie so there is a mystery of iniquity and the Lord sending an effectuall illusion 2. Thess. 1. on theÌ„ that receiued not the word in loue
our owne consciences then should wee offer to others a larger cause of magnifying the name of God who hearing vs vse such spirituall gladnes might bee prouoked to an holy emulation and say surely this is the power of the holy Ghost this is vndeceiueable ioy happie are they that can thus reioyce in the Lord. Oh that the Lord would giue vs of the spirit and fill our hearts with such gladnes thus others vndoubtedly would plentifully bee rauished by our godly examples Though some would laugh at vs as they did at the Apostles when they had receiued the holy Ghost yet others would reuerently maruaile at it and willingly followe it Wherefore when with the man of God we shall be perswaded of our immortalitie both of body and soule when wee hauing God his cause in hand shall vse it in a good conscience as he did wee shall surely and sincerely with him reioyce And what I pray you in the night season in thundering and lightning in earthquakes blazing starres and fierie starres in extraordinarie working of the heauens maketh vs so dismaid and at our wits end want of faith What maketh vs at the death of our friends to mourne and that wee will not be comforted Paul 1. Thessal 4. 13. telleth vs want of hope FINIS OBSERVATIONS ON THESE VERSES FOLLOVVING Being part of the 42. Chapter of Genesis THE THIRTEENTH SERMON 9 Ye are spies and are come to see the weakenes of the land 12 Nay but ye are come to see the weakenes of the land 14 This is it that I spake vnto you saying Ye are spies 15 Hereby shall ye be proued by the life of Pharaoh ye shall not goe hence c. 21 We haue verily sinned against our brother c. IOseph a good man and yet lieth so was Lot a good man and yet loth to part from Sodom These were great offences Whence come they from custome no doubt Ioseph being amongst prophane men had some smell of their wordes And Lot though their wickednes and Sodomitry vexed his righteous soule yet through custome hee could haue found in his heart to haue liued still amongst theÌ„ So first wee must here bee taught to eschewe ill custome and companie The second note hence to be obserued may answere a peece of a doubt in the former two examples of Ioseph and Lot For some man may say Ioseph and Lot both good men dwelt and kept companie with the wicked therefore wee may doe so But it may be answered that examples proue nothing without the warrant of the word And as for Ioseph God had sent him extraordinarily to prouide for his fathers familie but Lot chose to dwel in SodoÌ„ for his lucre as ye may read in the thirteenth chapter of this booke the tenth verse and therefore this greedie desire was altogether vnlawfull and though the Lord in mercie deferd the punishment thereof he punished that yet at length in his wife who was turned into a pillar of salt in himselfe and his owne daughters with whom hee committed abominable incest Therefore we see that it followeth not because they dwelt among the wicked therefore we may It was not sufficient for Ioseph to haue had a misliking of lying but hee should haue abstained from it and detested it in heart No doubt he being a godly man otherwise had a misliking of it but because he did not euen abhorre it we see how in time he was brought vnto it and as it were to make no conscience of it So it is not sufficient for vs to haue a misliking of vnlawfull apparell playes sport naughtie and vngodly talke but we must in heart detest it much more in practise otherwise by euill companie wee may easily bee drawne to follow them The Physitions meanes is to bee vsed in time of sicknes and the plague to be auoided in flying from it so we must vse meanes to auoide sinne by the word and praier and as much as we may the place where it aboundeth least we be infected And if it so be that wee cannot auoide for it may bee the Lord will sometimes trie vs with the companie of foolish vaine and prophane worldlings to see how wee will cleaue to him if then wee cannot auoide but our eyes shall behold vanitie our eares shall bee filled with vngratious and gracelesse graces in lying swearing and blaspheming the name of our God then shew your selues to the world that you are not of the world assure your owne soules that you are called and chosen of the Lord not only by a cold kinde of misliking of these things but by an vtter abhorting and detesting them from the heart otherwise we may be by Iosephs example drawne not onely to approue them but also to commit the like and to forget our selues and to heape vp the wrath of God against vs so that when their destruction commeth except the Lord shew mercie but if we tempt him hee will shew no mercie wee shall be pat takers of all their plagues and the vengeance which the iust and most righteous God hath threatned to throw downe vpon them Vers. 14. Againe Ioseph said vnto them This is it that I spake vnto you saying Yee are spies Ioseph maketh another lie So wee see that vse is a sore matter which had brought him to this that he stucke not at a lie and yet we know that the lier euen killeth his owne soule Nay but see he left not here he went further yet In the fifteenth verse Hereby yee shall bee prooued By the life of Pharaoh ye shall not goe hence Ioseph smelleth by this vse of Idolatrie hee forsaketh the Lord and sweareth by him which is no God Besides another fault he commeth neere for swearing and periurie because his oth commeth very neere a lie and wee know that vntruth and an oth iumping together maketh periurie and it cannot bee but those that sweare readily must sometimes be for sworne Ioseph was a Magistrate Magistrates may goe farre in examining and searching and sifting suspected persons when they appeare before them that they might come to the truth of the matter but to affirme flatly and falsely is against Gods commandement and therfore a grieuous offence Vers. 17. So he put them inward three dayes Now hee did not imprison them of any corrupt affection or desire of reuenge but there may bee great reasons to shew that hee vsed great wisdome in his doing First if Ioseph should not haue done thus but should at the first haue made himselfe known vnto theÌ„ they for shame would neuer haue gone back againe to their father Secondly this dealing thus with them was a meanes to humble them Thirdly he might doe thus that he might be more fully certified of the state of his father And lastly the short time of his imprisoning them was a token of his loue towards them Vers 18. Then Ioseph said This doe and liâ—e for I feare God As though hee should say Doe not you feare for I feare God I am
that the fruites thereof may appeare in his life then let him vse all priuate and publike religious exercises whereby these things may bee wrought and increased in him and delight in such company as both by precept and example may further him therein Doth any one wish that hee could get victory ouer some speciall sinnes and corruptions that hee is troubled withall then let him enter into combate against them as the Apostle did Rom 7. Let him humble himselfe by fasting praier and complaine and crie vnto the Lorde for the repressing of them and get such forcible reasons against them out of the Scriptures as may quell the strength and violence of them and thus a sincere heart will doe But if wee make shewe that we desire to bee godly and religious and yet vse not the meanes at all or but some of theÌ„ or if we vse them all it is but by fittes and starts or if we vse them constantly yet wee doe it but remisly and coldly wee cannot haue any assurance that our hearts are faithfull vnto the Lord. A fourth argument of sinceritie is to performe all duties as in Gods presence looking vnto him as the directer and discerner of our thoughts words and workes and thinking it sufficient if he approue of vs though men do dislike vs as the Apostle Paul telleth the Corinthians As touching mee I passe very little to be iudged of you or of mans iudgement c. Hee that iudgeth mee is the Lord. And againe in the Epistle to the Thessalonians As wee were allowed of God that the Gospell should be committed vnto vs so wee speake not as they that please men but God which approueth our hearts And therefore he prayeth in another place that the Corinthians might doe none all not that hee might seeme aâ—proued and haue the credit of their goodnes as beeing wrought chiefly by his Ministerie but that they might doe that which is honest though he were disallowed to wit by men for with God the righteous Iudge he knew that he should be both approued and rewarded Thus hee that is a seruant faithfull and trustie in his place seruing the Lord Christ in conscience and not men with eye-seruice albeit he should be accounted the most idle and vntrusty seruant in all the familie being indeede the most diligent and painefull of all hee will still goe on with his faithfulnes and not diminish any jote of his industrie and laboriousnes This Iob alledgeth as a testimonie of his integritie that whereas hee might haue giuen free scope to his eye for wanton lookes and to his heart for sinfull affections yet hee saith of himselfe I made a couenant with mine eyes why then should I thinke on a Maidâ— And why was he thus jealous of himselfe thus carefull to guide his eye and to gouerne his hart in a right maÌ„â—er the reason is rendred vers 4. Doth not he beholde my wayes â—â—ll all my steps That also is Iosâ—phs commendation that whereas he might haue liued in impurity and filthinesse not onely without blame and reproch but euen with the fauour of his sinfull and vnchaste mistresse yet the feare of the Lord restrained him from that monstrous and abhominable sinne How can I doe this great wicâ—edneâ— saith he and so sinne against God Yea though shee spake to him from day to day yet he refused and would not so much as be in her companie lest any temptation should be offered vnto him by that occasion hee would rather haue her displeasure theâ— Gods and rather be imprisoned amongst malefactors for forbearing of euill then to be vexed and 〈◊〉 on the â—acke of an euill conscience for committing of euill And this good disposition Godâ— seruants doe many timâ—s find in themselues that wheÌ„ they haue falâ—e into any 〈◊〉 â—â—â—ne haue entertained â—â—â—â—e and foolish thoughts or corrupt and carnall affections when they haue ouer-shot themselues in their speeches or in their carriage and 〈…〉 discerneth it yet they take themselues with the manner and knowing that Gods holy eyes are vpon them they iudge and condemne themselues and are throughly angry with themselues for that which they haue done Yea somtimes when men praise and extoll them yet they blush within themselues and haue an holy indignation against their owne soules that they haue dealt hypocritically or vaingloriously or lightly or indiscâ—â—â—tly or passionately This is a very singular marke and vndoubted argument of great pietie and sincerity As on the contrary it is a certaine note of grosse hypocrisie euer to bee caring what men thinke and speake of vs and of our doings and neuer to regard what God seeth amisse in the same 1. The last note though many other might be named shal be this patiently to endure an admonition and reproofe and to be desirous of the same to the intent we may profite thereby in publike to like best and desire most those sermons wherein our owne corruptions are most throughly met withall and strucke at with greatest sharpnes and vehemencie and in priuate to be most glad of the societie of those friends that will in wisedome and mercie tell vs most often and most plainly of our faults Hypocrites cannot abide that anie should â—ubbe vpon their galled backes as it were or come neare them to touch their gouty and festered and corrupted consciences but they will wince and kicke and lay about them and crie out on those that are such judgers and such busie-bodies as they terme them and so reiect all wholesome reproofes and carrie a bitter heart against the reprouers Only those that are sound-harâ—ed can submit theÌ„selues in the lowlines of their mindes and meeknesse of their spirits to beare admonitions when they need it be hee a superiour or an inferiour that administreth the same and labour to make a right vse hereof and to loue the partie the better that will deale so mercifully and faithfully with their soules Indeede Gods best children may somtimes faile herein and beginne to bustle and take on when they are somewhat sharpely dealt withall and cannot so readily and cheerefully swallow and digest those bitter pils as they should but if they be grieued in their soules that they finde so much pride in themselues and though they be a little distempered in company yet when they are alone they are ashamed of their folly and desire more wisedome and grace to reape benefit by the admonitions that shall afterwards be giuen them and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse they should not be dismaied knowing that they are true Israelites in whom there is no guile notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke that they finde in themselues and their corrupt nature Thirdly this is for the great comfort of all such as finde these notes of vprightnes in themselues though they haue many corruptions and imperfections mixed with
and for the tribes of thine inheritance 4. Fourthly God graunts his seruants the holy meanes of saluatioÌ„ namely preaching prayer Sacraments holds backe the efficacie of his spirit for a time In this case they are like the corne field that is plowed and sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ when she comes into his wine-seller she fals into a swowne so as she must be staied with flaggons and comforted with apples because she is sicke of loue 5. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as a prisoner who hath escaped the hand of his Iayler hath an affectioÌ„ to run a thousand miles euery houre but hauing happily his bolts on his legges hee cannot for his life but goe very softly gauling and chafing his flesh and with much griefe falling againe into the hands of his keeper This is it that Paul complaineth of when he saith I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my mind leading me captine to the law of sin which is in my members O wretched man that I am who shall deliuer me from this body of death This second manner of Gods forsaking of his Elect is when hee hides his graces for a time not by taking them quite away but by couering them by remouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde weather bearing neither leaf nor fruite but looke as though they were rotten dead because the sappe doth not spread itselfe but lies bid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himselfe for euer Ana will hee shewe no more fauour is his mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull hath hee shut vp his â—ender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie workes another Clay spittle tempered together in reason should put out a mans eyes but Christ vsed it as a meanes to giue sight to the blind Water in reason should put out fire but Elias when he would shew that IEHOVA was the true God powres water on his sacrifice and fills a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes his heart touched to feele the huge loath some burden of them and therefore to be waile his wretched estate with bitternes of heart Hereupon hee presently thinks that God will make him a firebrand of hell whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance neuer to bee repented of The man which hath had some good perswasion of Gods fauour in Christ comes afterward vpon manie occasions to bee troubled to be ouerwhelmed with distrustfullnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue been but an hypocrite in former times for the time present a castaway But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point that the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this Desertion can discerne no difference betweene himselfe and a cast-away and the rather if with this Desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusation of the Diuell which are oftentimes very irkesome and terrible but against the wrath of a reuenging God This hiddden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can do And it hath his fits after the maÌ„ner of an ague in which euen Gods own seruants ouercarried with sorrow may blaspheme God and cry out that they are damned Iob was in this estate as hee testifieth Oh that my griefe were weyed saith he and my miseries were layd together in the ballaâ—ce for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almighty are in me the venome thereof doth drinke vp my spirit the terrours of God fight against me And further he complains that the Lord is his enemy that he sets him as a But to â—â—â—â—â—e at This was Dauids temptation when hee said O Lord rebuke mee not in thine anger neither chostise mee in thy wrath haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it followes that when any that hath bene a professor of the Gospell shall despaire at his ende that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Maister Chambers at Leycester of late in his sicknesse grieuously despaired and cried out that he was damned and after dyed yet it is not for any to note him with the black marke of a reprobate One thing which he spake in his extremitie O that I had but one drop of faith must moue all men to conceiue well of him For by this it seemeth hee had an heart which desired to repent and belieue and therefore a repentant beleeuing heart indeed For GOD at all times but especially in temptation of his great mercy accepts the will for the deede Neither is it to be regarded that hee said he was damned for men in such cases speake not as they are but as they feele theÌ„selues to be Yea to go further when a professor of the gospell shall make away himselfe though it be a fearefull case yet still the same opinion must be carried First Gods iudgements are very secret 2. They may repent in the very agonie for any thing we know 3 None is able to comprehend the bottomles depth of the graces mercies which are in Christ Iesus Thus much of the manner which God vseth in forsaking his Elect Now followe the kinds of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children This befell Christ on the crosse My God saith he my God why hast
thou forsaken me this was the complaint of Gedeon Did not the Lord bring vs out of Egipt but now the Lord hath forsakeÌ„ vs deliuered vs into the hands of the Midianites Iudg. 6. 13. M. Robert Glouer martyr at Couentrie after hee was condeÌ„ned by the Bishop was now at point to be deliuered out of the world it so happened that two or three dayes before his death his heart beeing lumpish and desolate of all spirituall consolation felt in himselfe no aptnesse nor willingnesse but rather a heauinesse and dulnesse of spirit full of much discomfort to beare the bitter crosse of Martyrdome readie now to bee laide vpon him wherevpon hee fearing in himselfe least the Lord had withdrawn his wonted fauour from him made his moane to one Austine his deere friend signifying vnto him how earnestly he had prayed day and night vnto the LORD GOD and yet could receiue no motion nor sense of any comfort from him vnto whome they saide Austine answered againe willing him patiently to waite the Lords pleasure howsoeuer his present feeling was yet seeing his cause was iust and true he exhorted him constaÌ„ntly to sticke to the same to play the maÌ„ nothing doubting but the Lord in his good time would visite him and satisfie his desire with plentie of consolation c. The next day when the time came of the Martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none suddainly he was so replenished with the holy Ghost that he cryed out clapping with his hands to Austine and saying with these words Austine he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly danger to liberty of life then as one passing out of the world by any paines of death Desertion in sinne is when God withdrawing the assistance of his spirit a man is left to fall into some actuall and grieuous sinne And for all this no man is to thinke that God is the authour of sinne but onely man that falleth and Sathan A resemblance of this truth we may see in a staffe which if a man shall take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his hand though he neuer push it downe it fals of it selfe In this desertion was the good King Hezekiah of whom the holy Ghost speaketh thus Hezekiah prospered in all his waies therefore dealing with the Ambassadours of the Princes of Babel which sent to him to inquire of the wonder which was done in the Land God left him namely to the pride of his heart to exalt himselfe in tempting him that he might trie out all that was in his heart To this place appertaine Noahs drunkennesse Dauids adulterie Peters deniall of Christ. The reason of such desertions may be this If a patient shall be grieuously sicke the Physition will vse all manner of meanes that can be deuised to recouer him and if he once come to a desperate case the physition rather then he will not restore him will imploy all his skill he will take poyson and so temper it and against the nature thereof he will make a soueraigne remedie to recouer health The elect children of God are diseased with an inward hidden and spirituall pride whereby they affect themselues and desire to be something in themselueâ— foâ—â—h of Christ and this sinne is very dangerous first because when other sinnes die in a man this secret pride gets strength for Gods grace is the matter of pride in such wise that a man will be proud because he is not proude for example if any shall be tempted of the diuell to some proud behauiour and by Gods grace get the victorie then the heart thus thinketh Oh thou hast done well thou hast foiled the enemie neither pride nor any other sinne can preuaile against thee such and such could neuer haue done so and a very good man shall hardly be free from such kind of motions in this life Secondly there is no greater enemie to faith then pride is for it poysoneth the heart and maketh it vncapable of that grace so long as it beareth any sway for he that will beleeue in Christ must be annihilated that is he must be brused and battered to a flat nothing in regard of any liking or affection to himselfe that he may in spirit mount vp to heauen where Christ sits at the right hand of the Father and as it were with both the hands of faith graspe him with all his blessed merits that he may be wisedome righteousnesse sanctification redemption life good workes and whatsoeuer good thing he is neither in nor by nor for himselfe but euery way forth of himselfe in Christ. Now this blessed condition of a beleeuing heart by naturall selfe-loue selfe-liking is greatly hindered God therefore in great mercy to remedie this dangerous corruption lets his elect seruants fal into trouble of minde conscience if they happily be of greater hardnesse of heart into some actuall sin so declaring his wonderfull mercy in sauing them he is faine against his mercy to bring them to his mercy and by sin to saue them from sin By this means the Lord who can bring light out of darknesse makes a remedy of sin to slay pride that inuisible moÌ„ster of many heads which would slay the soule Though this be so yet none must hereupon venter to coÌ„mit any sin against Gods commandemeÌ„ts least in so doing they cast away their soules For the godly man though he fal into sin yet it is against his purpose and it makes his hart to bleed the course of his life shall be alwaies vpright and pleasing vnto God because he is led by the spirit of God The ends for which God vseth desertions are three the first is the chastisement of sins past in the former part of mans life that he may search them out coÌ„sider them he hearâ—ily sorrowfull for them for this end was Iobs triall Thou writest saith he bitter things against me and makest me to possesse the sinnes of my youth The second end is that God may make triall of the present estate of his seruants not that he is ignorant what is in man but because he would haue all men know themselues To this effect saith Moses And thou shalt remember all the way which the Lord thy God lead thee in the wildernesse for to humble thee and to prooue thee to know what was in thine heart whether thou wouldest keepe his commandements or no. This also was the end why the Lord left Ezechias to prooue and trie what was in his heart The triall by desertion serueth for two purposes for other whiles the Lord vseth it for the manifestation of some hidden sinne that the godly may
we may not runne â—oyot but containe our selues in the word and become profitable and comfortable both to others and our selues feare must needs be ioyned with knowledge It is also necessary that knowledge be ioyned with feare first because feare without knowledge may at the last kicke against God as did Paul and the Iewes and Papists of conscience whiles they feared God without knowledge persecuted Gods children secondly because many that feare God aright yet doe hurt in good causes by vndiscreete dealing whereas they had no purpose so to do Knowledge then must direct feare and feare must season knowledge and both must be ioyned together Iob. 31. doth shew notably in many causes how needfull the feare of God is where this is rendred as a reason of many things that he feared God Vers. 80. Let mine heart be vpright in thy statutes that I be not ashamed HE prayed before for good vnderstanding here he prayeth for sound affections this order in prayer must we also vse first to pray for knowledge and then for good affection For good affections without knowledge are nothing worth knowledge without affections is nothing Then we must pray that as we haue greater knowledge than others so our affections may be better than others and our hearts more vpright Hee sheweth that there is no vprightnesse but in the Commaundements therefore what good affections soeuer seeme to bee in Turkes Papists and such as haue not knowledge these cannot bee vpright because they haue not the worde No man can knowe his owne heart but by GOD Ierem 17. and by the word which is of the same nature that God is PORTION 11. CAPH Verse 81. My soule sainteth for thy saluation yet I wayte for thy Word IN this part he sheweth his miseries that he was in and his hope to be deliuered which in the latter end he prayeth for His soule fainteth and this is amplified in the verses following His affliction was great and through the infirmitie of his flesh he was grieued with it The Philosopher thought that it was patience to contemne sorrow not to be moued with it but the examples of Scripture shewe that the children of God doe seele their sorrowe yet they are sustained by waiting for Gods mercies whereby they are at the last deliuered It is necessarie that wee should be touched with our troubles First because if we felt it not wee should be proud as the manner of worldly men is Secondly we should not come to the feeling of our sinnes for which afflictions are sent to vs Thirdly wee should haue no tryall of our Faith Fourthly if we should not know that Gods children had feeling of them then when wee feele them we should bee brought to despaire For then shall wee thinke that wee are not in the number of Gods children and therefore wee should leaue off striuing and giue ouer our good cause and so fall from God But when wee consider that as Elias so all Gods children haue had infirmities Iames 5. and Paul and Barnabas Acts 16. when wee shall see that they which are set before vs for examples were brought to streightnes and that they did not despise them but by striuing ouercame them then if we feele such weaknesse in ourselues wee shall be encouraged to take the Crosse vpon vs with hope that with them wee may ouercome It is good to knowe these things before affliction for the more we profite in this doctrine the better wee shall beare our afflictions When this man was thus afflicted hee waited on the word because of his weaknes and in patience did tarry the Lords leisure neither doubting of his owne cause nor yeelding to the euill causes of his enemies this is patience and this is the practise of Gods children as Iob 33. Then must wee looke for these afflictions because of our sinnes because of the greatnes of the wisdome of GOD and his mercie to deale thus with vs that he may heape vp blessings on vs in this life and euerlasting glorie in the life to come If we cannot abide small afflictions how should wee abide greater Againe some will abide small and short troubles yet if they increase and continue they will faile which sheweth that men haue not Faith to glorifie God For that Faith glorifieth God which belieueth Gods worde to be true and waiteth for the accomplishing of it For because we liue by Faith therefore wee haue neede of patience Hebrewes 10 for the Lorde will deliuer those that are such Psalme 147. Esay 57. For hee will saue them and come to dwell with them because hee hath a pleasure in them Vers. 82. Mine eyes faile for thy promise saying When wilt thou comfort mee THe next verse hath the same meaning the doubling of it maketh it more weighty He saith Word or promise for saluation to shew that the word bringeth and confirmeth our saluation When he saith that his eyes and bodie were troubled he sheweth that the fainting of the soule is the fainting of the body to teach vs in the diseases of the body not only to looke to naturall causes remedies but to haue an eye to the soule remedy that for a wounded spirit who can beare The way to cure the body is to cure the soule first as Psal 103. and healed Iob 33. God speaketh once or twice c his flesh shal be as c. ExaÌ„ple Ezechias was sicke but after his sins by prayer being forgiuen then his disease was healed Esay 28. and Chron. Benhadad was sicke of a 〈…〉 disease yet for his sinnes it could not be helped Iob was a very Lazar for the triall of his faith yet the way for him to recouer saith Elihu was thus to be humbled for sinne and Elihu for this was not reproued but the Lord confirmed his words from heauen Then though Gods children be not chiefely punished for sinne yet because they haue sinne in them therefore they must take this way also As we see Iob confessed his sinnes before he was restored So Hebrew 12. 3. You haue not fought to blood meaning that though God might iustly punish yet he will vse affliction for our triall and withall will kill our corruption Psalme 32. after he had called them blessed whose sinnes c. he sheweth how he was brought to it first by setting downe the corruption of men which God must cure with corrections yea they were so sore on him that his moysture was turned into drought but when he confessed his sinne then the Lord forgaue the punishment of his sinne Must this man be taught by this meanes and haue not we neede of it In the booke of the Chronicles Asa is reprooued because he sought to the Physitians not vnto the Lord. His meaning is not that Asa sought not to God at all but that he sought not chiefely nor first to God so that this is spoken by comparison that he sought not to God so much as to the Physitions
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
is one thing to be noted more notable that is he was not grieued for himself alone but eueÌ„ for others which made no conscience of Gods word was he grieuously vexed and tormented as portio 7. 5. Feare is come vpon me for the wicked which forsake thy law And portio 17. 8. Mine eyes gush out with riuers of water because they keepe not thy law And in portio 18. 3. My zeale hath euen consumed mee because mine enemies haue forgotten thy words He was not onely grieued for his owne incredulitie but for the incredulitie of others he lamented not onely his owne wants but also the wants of others his glorie was then chiefest when the word was glorified his griefe when the word sustained wrong did most abound Like zeale was in Paul who cared not for his owne bonds so the word of God might be free neither did hee care how much he did suffer for the Gospels sake which he preached so others might thereby â—e confirmed Now if we shall lay this with due examination of our owne hearts to our seuerall liues we shall see many grieued for their owne sinnes which are not grieued for the sinnes of others But if we could be grieued both for our selues and for others it were an infallible token that we sought not our selues but Gods word Many likewise are comforted when they finde Gods glory set forth in themselues who cannot so praise God when they see it in others Many indeed as Ioâ— witnesseth can declare â—loquently against the sinnes of others yet we see few weepe and lame it for them as he did But aboue all notable is that place of the Spirit of God to stirre vs â—â—â— to this practise which is Ezech. 9. where a man is mentioned with a writers inâ—khorne by his side which is sent of the Lord to goe through the middest of Ierusalem and to saue from the destroying and reuenging Angell which was to come all them that mourned and cried for the abominations which were done in the citie In which place by marking the children of God vnto saluation is shewed the manner of theÌ„ to wâ—â— to mourne and câ—ie out against the wickednes of the people which they see committed against Gods glorie Paul 1. Cor. 5. sheweth the Corinthians that they had reiected despised the incestuous person but he also telleth them that they had not mourned for him the effect where of is set downe 2. Cor. 7. where the Apostle reioyceth that he had wrought in them a godly sorrow not to be repented of We must therefore learne to lament the sinnes of them with whom we liue and specially of them ouer whom we haue charge least in not so doing we be made guiltie of the sinnes of others Let vs then away with that carnall emulation in the graces of another and let vs learne to giue God the praise of his gifts in others as though they were bestowed on our selues But alas our corruption is great here in and is well set downe in Luke in the elder brother who repined at the receiuing of his younger brother into his fathers fauour Now to draw to the fourth and last reason which concerneth the meanes vsed of the Propheâ— they were these conference prayer praise or thanksgiuing and a vowing of his obedience to the Lord whereof I will speake in order and of the first first I am saith he port 8 7. a companion of all them that feare thee and keepe thy precepts And port 10. 7. Lâ—â— such â—â— feare thee turne vnto me and they that know thy testimonies that I may both impart my feelings and comforts vnto others and that they may strengthen me with their gifts such was his humilitie that notwithstanding his high calling he desired euen to profit by others In naturall things experience doth teach vs that young men cannot satisfie themselues with a priuate vse of their exercise but if any one haue inuented a pleasant conceit he cannot be quiet vntill he haue ioyned himselfe with others therein such is their loue to their carnall deuices Which thing if it be so vsuall in earthly things how much more is it requisite in heauenly things Many will studie for a trade and methode by themselues whereof none shall be partakers but they will still be the fathers of it but it was not so in Dauid but whatsoeuer he had he would teach it others and whatsoeuer good thing he heard he would learne it He had not this spirit to say Tush I haue enough I know many things I neede not to conferre Paul thanketh the Romanes and protesteth himselfe a debtor vnto them for their communicating of spiritual things vnto him Wherfore let vs exhortione another wher one another admonish one another and watch one ouer another for good and suffer our selues to bee exhorted to perseuerance to be whetted for our duties and to be admonished of our infirmities and let vs be grieued that wee haue made so little exchange of our talents to bring so small increase to the Lord. The second meane is prayer wherfore he said so often portioÌ„ 5. 2. Teach me O Lord the way of thy statutes c. portion 9 2. Teach me good iudgement and knowledge Where sometime he delireth to haue his iudgement inlightened and sometimes his affections cleered Well was hee one that was wiser than Gad and Nathan and yet had this affection to growe in the knowledge of wisedome and shall not wee be ashamed if wee pray not He felt this ioy delight of the word by measure in him he felt sometimes a cleane heart sometimes an hard heart sometimes vnspeakable ioy of mind sometimes exceeding dulnes of mind sometime hee seemed to haue enioyed the comforts of Angels sometimes no comfort at all So let vs thinke our selues to be as betweene light and darknes clowdes and brightnes sometimes hauing patieÌ„ce and sometimes murmuring sometime purposing to do good sometime fainting in bringing them to passe Concerning thanksgiuing which was another of his exercises it is said port 21. 4. Seuen times a day doe I praise thee because of thy righteous iudgements Where hee sheweth that hee vsed this kinde of worship often which thing with vs is farre contrarie because wee pray more than we giue thankes The reason is wee are giuen in greater measure to feele our wants which prouoketh vs to prayer than to see Gods benefits receiued which might moue vs to thanksgiuing The next meanes by order the fourth which the man of God vseth is here by name set downe meditation But some will say How commeth it to passe that among so many and sundrie meanes no mention is made of hearing and reading the word of God Wee answere that this is a Psalme of experience and not of knowledge And hee that seeketh for knowledge here will want methode but wee must trauaile with the Prophet to finde the truth so applied to our hearts
not become so much subiect to others but others shall submit themselues to mee I shall purchase to my selfe credite countenance and authoritie to pleasure my friends and withstand mine enemies Thus we see why we cannot ouer-wrastle the vanities of this life because we striue not aright Now likewise how are we so enabled to forsake our worldlines euen because we doe not depend on Gods prouidence Then the way to fight against couetousnes is to fight against the distrust of Gods prouidene and want of beliefe in the word of God in that for too much loue of this world and too little loue of the word they doe not deuide their times that sometimes they may giue themselues to prayer to reading to conferring of the word And how doe these men reason with themselues I shall one day be olde and Age is accompanyed with many euills of weaknes and impotencie I must not thinke then to liue without miserie vnlesse I liue now with some care I must prouide for my wife and children and not leaue them to the broad world it standeth me therefore in hand to worke and to take paines whilest I may So the pleasure of this temptation taketh away the sweetnes of the meditation of the life after death Manie striue against anger and yet the more they striue the more they fret because they resist not the beginning of their Anger which is a secret pride conceiued in their mindes For of pride saith the holy-Ghost in the booke of the Prouerbs commeth contention Such men haue this reason whereunto they yeelde I haue deserued well of their hands I neuer did them iniurie they ought to haue esteemed otherwise of mee they haue abused mee greatly who therefore can beare such contempt and miuries Now if we fight in humblenesse of minde against this corrupt reason wee shall fight against our Anger I suppose a bruite beast is not so ill in his kinde as a man in his corrupt iudgement Then lowlinesse in taking a fight of our wants in good and heauenly things is the thing that will humble vs. This is that which will cut our combes when wee thinke too well of our selues when we see too much by our painted sheath this will make vs to pull downe our peacocks tayle What maketh young men so loose and profit so little by all the admonitions which are vsed to them but onely their corrupt reason which on this sort deceiueth their soules Why is not this lawfull doe I any body harme in so doing doe not all others this as well as I Well if they will not bidde warre against these corrupt imaginations they shall neuer preuaile against their euill affections Whereof is it that the wisest men become whore-hunters and the wisest women often become whores is it not because the Lord punisheth the pride of reason with filthinesse and whilest they will not fight against corrupt reason they cannot get the victorie ouer their filthie affection they will thus reason I haue beene thus long married and haue no children my wife is neuer quiet she is a shrew I will see if I can haue children with another and haue quietnesse abroad Bid battell then to reason if you will fight against sinne for iudgemēt being conuinced we may the better encombate with affection Let vs then take heede to those conceits which are not yet in the bowels of the braine for then the diuell is brought to infect reason and so draweth neere to corrupt affection All idle thoughts discourses comming but to the mind must make vs afraide least we become corrupted And let vs remember that wee must loue the Lord with al our hearts mindes that he taketh vp to his glory al our cogitatiōs And therfore though we yeeld not to lust in affection we must strike at cōcupisence at the first motion because our thoughts haue not been wholy with the Lord We must destroy the broode whilest it is in hatching and wound sinne before it haue receiued a perfect shape For it is better to striue against sinne whilest reason is on our side than when both reason and affection are conspired against vs. Now let vs examine our selues euery man search his own heart whether we be grieued for the sudden discourses and glauncing imaginations in vs or rather whether they be not sweete vnto vs. What is the reason why wee refuse to sinne is it not because wee thinke thus with our selues What shall I doe this thing Shall I commit this fact It is a beastly thing it is a dangerous attempt For there are some which will mislike to haue themselues misled with the temptations of murder of stealing or adulterie and yet will let passe quietly in them rouing imaginations and idle cogitations We see in many after their fall repentance commeth for if in iudgement we could before sinne preuailed discerne the corruption of reason deceiuing and leading captiue our affections as wee doe after wee haue sinned wee should not so soone be deluded For we see it commonly commeth to passe that we repent vs and mislike our selues for some foregoing euil we say Oh what a foole was I that could not consider of this where was my wit how was I besotted Conuince a naturall man of his reason and he wil be ashamed of his purpose but so long as he hath reason on his side hee will not yeeld an inch Why commeth it to passe that there are almost no Heretikes conuerted and so many profane professours conuerted but because the sinne of these men is the sinne of affection the sinne of the other is the sinne of reason and iudgement Peter of whom we reade in the Gospell did not so much sinne of affection as in reason For being put in minde of Christ his afflictions how he should goe vp to Ierusalem and suffer many things and consulting with reason thought it a very straunge thing and not agreeing to equitie that such a Prophet and mirrour of the world and that he that had done so many good things and had wrought so many miracles in that country neuer doing any harme to any man should suffer of such men Wherefore when as our Sauiour Christ sawe Peter giuen so much to naturall reason in that he cried Maister saue thy selfe hee checked him saying Come behind mèe Sathan thou sauorest not of things which are of God but of fleshe and blood Vpon which occasion least the other Disciples also should haue presumed our Sauiour Christ gaue this generall doctrine that if any would become his Disciples they should take vp their crosse and follow him As also that none could follow him in truth vnlesse they denied thēselues where in denying of our selues he meaneth nothing else as the occasion of his foregoing speech plainely sheweth then the forsaking of the reason of the flesh S. Iames chap. 1. teacheth vs that if wee will mortifie our affections wee must first vse the meanes secondly
our selues in meditation and that this depriueth vs of much profit herein in that we doe not appoint some certaine time for meditation moderating other things of our ordinary callings making a conscience sometimes to refraine from our common speeches So our vnderstanding our iudgement our will to practise will be bettered If then at our tables in our beds at our worke we would redeeme some time to reade to pray or to conferre wee should finde wonderfull profit and walking in earthly things we should haue heauenly mindes Vers. 104. By thy precepts I haue gotten vnderstanding therefore I hate all the wayes of falsehood AS in the beginning of this part the Prophet of God protesteth his loue to the word so now in the end he sheweth his hatred to the contrarie This then as we haue partly set down before more largely by Gods grace shall shew hereafter is a true token of loue to the word wheÌ„ we either hate falsehood in religion or corruptioÌ„ in manners We are then to looke into our hearts to see if we hate Poperie and heresie if there bee in vs an hatred against blaspheming of the name of God against adulterie false dealing and such like For we cannot loue the true worship but we must hate heresie we caÌ„not loue Gods name and yet not hate the abusers of it wee cannot loue chastitie and true dealing but we must hate adulterie and vnrighteousnesse But if wee feele our selues to be indifferent persons and come what come may we care not greatly vndoubtedly wee are of no religion For if thou doest not hate an Atheist thou louest not God if thou hatest not heresie thou doest not loue Gods law if thou hatest not adulterie thou art not truly chast if thou hatest not false dealing thou art vnrighteous We see heretiks neuer hate one another because none of them loue the trueth for the Papists can be content with the Familie of loue and the Family of loue with them Wherfore we see that many doe falsely pretend religion chastity and true dealing Note here in that he saith I haue gotten vnderstanding by thy word as though his vnderstanding was the cause of his zealous hatred of the false worship What is the cause then that men doe not hate euill in greater measure because they bee ignorant and knowe nothing Indeede noueltie displeaseth them a little but when they be somewhat acquainted with that which is taught them they will like it well enough Why doe we hand ouer head take any religion euen because we haue not gotten vnderstanding Why doth heresie get such easie entertainment with many of vs because we are vnconstant and borne away with euery blast as witnesse Peter and Iude and because wee are not fast rooted in knowledge as is mentioned Ephes. 4. Many in our countrie are stiffe in heresie because they were neuer sound in iudgement they were euer inconstant they were neuer rooted in Iesus Christ and therefore were carried away with euery puffe of vaine doctrine Some indeede as we haue said before fall for lacke of good conscience but some neuer come so farre because they heard not or else heard very negligently and therefore whosoeuer shall now come and blow an illusion in their eare he shall be heard How shall we know an enemie he commeth vnder the cloake of loue and is couered with the vizard of honestie but his vnderstanding faileth his iudgement is corrupt In that it is here saide all the wayes of falsehood we must note that we are to growe from knowledge to knowledge from faith to faith from glorie to glorie that growing in godly vnderstanding we may grow also in hatred of falsehood This verse may seeme to haue some contrarietie with the verse a little going before where he saith I haue abstained from euerie euill that I might keepe thy law but indeede there is none because no true mortification both here and in that place is required an hatred auoyding of euill Wee must knowe that the way to make good things frâ—â—â—te is the way to feele euill thing sowre As when thou art grieued to feele thine eye an occasion of euill or euill thoughts to bee in thine heart with bitternes and vexation of spirit thou must striue against them and God will giue thee strength to striue not onely without constraint but also of a loue of good and a hatred of euill The first way then vnto righteousnes is wear somâ—â—es of sinne and to striue against it though with great trouble because the more we vexe torment and disquiet our selues the more we shall come to the loue of good and then the hatred of sinne will growe of it selfe If then a man cannot finde this hatred of sinne in him hee must labour to auoide all occasions that hinder his vnderstanding of the truth as distractions troubles of minde and vse all meanes to grow in knowledge as reading hearing conferring and such like For our not profiting in knowledge is our not profiting in hating of heresies and our â—ot hating of heresie is a token of our not profiting in knowledge When we heare then if our hearing doe not worke in vs a loue of the truth and hatred of the contrarie wee haue not profited in knowledge but if we grow in knowledge we shall knowe it by profiting in the loue of the truth and in the hatred of falsehood Wee haue shewed how in the former portion the man of God testifying his affection to Gods law and concluding with his hatred to the contrarie intermiâ—gieth his reasons that because he found by experience that the word of God made him wiser then his enemies than his teachers and the aged and did preserue him from euery euill way therefore he found such comfort in it that no naturall thing was so liking to his outward man as this was to his inward man PORTION 14. NVN. Vers. 105 Thy word is a lantorne vnto my feete and a light vnto my path THis portion following is a prayer to the Lord to bee further instructed in the word of God and to haue his affections thereby more reformed The reasons which hee vseth bee three the first is his faith in the word in that he made account of it to be the onely meanes whereby he should be directed in all his wayes and this is contained in the first verse of the portion Thy word is a lantorne vnto my feete and a light vnto my steps or path The second is his constant purpose to perseuere in the obedience of Gods word in the verse following I haue sworne and will performe it that I will keepe thy righteous iudgements The third is his miserable calamitie wherein he was which constrained him to pray which appeareth in the next verse I am very sore afflicted O Lord quicken me according to tâ—â—y word These things are afterwards shewed in the verses following as his faith in Gods lawe in the two last and his calamity
the Lord that as hee had giuen his heart whole vnto him so hee would confirme this grace of his Spirit in him Now seeing the Lord hath also promised to cleanse our hearts and that Iesus Christ is our wisedome and sanctification and wee are become the children of the highest our meaning is not that the full performance hereof should bee sought for in our selues but in Christ. The second thing whereby wee are hindred is that wherewith Sathan doth buffet vs wheÌ„ we haue made some breach of our couenant made to the Lord saying Thou hast not kept thy promise thou hast broken thy bond thou hast violated thy couenant and to doe this once is as good as twentie this will be a sufficient euidence against thee why doest thou therefore continue and striuest any further in vaine We see how this preuaileth oftentimes because there is no greater sinne than the sinne of them who sometimes haue beene religious and by this practise of the diuell for some particular offence haue beene perswaded that they haue made an vtter breach of their couenant Wee answere for this that seeing that Christ did not onely die for our sinnes before Baptisme but also for our sinnes after Baptisme and did not onely satisfie for our sinnes committed before our calling but for those also which we commit after our calling though through infirmitie and frailtie we haue fallen and yet not lying downe in presumption and malice but there is a reuerent feare trembling in our hearts that our corruptions rebelled against the Lord the particular couenant being broken cannot take away the generall and cannot bee excluded but must be included in the same When then wee haue made a breach of humane obliâ—â—ion and not of obstinate maliciousnes this is as well forgiuen in the generall as other sinnes Wee may see this in politike matters betweene a good Lord and his seruant for I presuppose a mercifull a curteous Lord the Lord will not bee displeased for failing in some particular performance of some particular couenant so he findeth him readie to yeeld honour and obedience to the generall couenants which are betweene them euen so the Lord whose loue exceedeth the loue of a father Psal. 103. and of a mother Esay 49. towards his will spare vs for a particular breach so it be not a general contempt and done of wilfull malice If then in such a case we will humble our selues with sorrow that we displeased our God and desire the Lord not to take vengeance for any finall breach because there was no finall intent to fall from the Lord we shall surely finde mercie and pardon at his hand This is a doctrine very requisite because it is the policie of Sathan to perswade a man that hauing broken one couenant he hath broken all The remedie then is that wee know our sinnes to be pardoned and that we renue our couenant which wee doe so oft as we come to the Sacrament Let vs learne therefore to make all our othes with the Lord in great reuerence as did Nehemiah chap 5. who caused the oath to be ministred in the presence of the Priest then must we vse prayer and all meanes whereby we may continue in the same lastly if we slip or falle in some particular we must not be discouraged or â—aint The cause then why men doe not this is either because they doe not take it in hand in reuerence or taking it in hand doe not purpose to keepe it or keeping it doe fall by despaire for some particular defect Thus we see how the man of God sheweth his earnestnes and his affection to the law of God teaching vs why many doe not so loue the word as to make it a lanterne to their feete either because they haue not such vehement affection or else they be not so permanent and therefore we are to pray both against our coldnes to the law and our inconstancie It might seeme strange to some that he should sweare to keepe Gods iudgements but we must know that this keeping is not so much in outward shew as in inward vertue Againe we see that as in making this holy o th Gods children doe not exclude but include the forgiuenes of sinnes so they doe it not but first presupposing the grace of God by prayer to be obtained for the keeping of it Besides no particular or accessorie couenant can take away the principall and generall because the one includeth the other But here we must note that then no secondarie cause can take away the first when we sinne but of humane frailtie and not of presumption and when we so craue for mercy that our hearts be set to recouer our selues and we will not be sluggish in our sinnes hereafter because then is the oath broken and couenant disanulled when we make a finall breach We must therefore fight against scrupulositie herein knowing that God wil spare vs as a father doth his children in that the whole breach of our couenant is a generall relinquishing of the same When then there ariseth a feare in our hearts to come so neere vnto the Lord although it may be good no more to powre this pretious licour into fraile coÌ„sciences than to put new wine into old bottels and rather appertaineth to them of greater graces yet we must consider that there were great infirmities in this man of God against which he would striue by this meane and so prouoke himselfe to come neerer to the Lord. So that as we must not vndertake this thing without aduice so we must not alwaies please our selues in these beginnings and when as concerning the time we should be teachers we should neede to haue the first foundation of religion laid againe Wherefore we must needes acknowledge that the cause of our long absence from the Lord is our want of the defiance of sinne and loue to the word as the Prophet had neither must we euer when occasion wall be giuen neglect this meane which may keepe vs from sliding backe And here we are to obserue that wicked or foolish vowes which hinder Christian religion and those wicked vowes of wicked religion as the ridiculous vowes of chastitie or such as may hinder vs in our callings as that a man should neuer eate flesh or should not weare some kinde of apparell are to be auoided because they haue not their warrant out of the word of God And though wine maketh drunkards being immoderately taken yet it is no reason seeing it maketh glad the heart of man in it owne nature why others should not vse it which haue weake bodies yet thus much will I grant that if a man that hath beene drunke by too immoderate drinking of wine doth vow for a time to relinquish it this is not vnaduised seeing we are commaunded if our eye offend vs to pull it out and if our foote doth hurt vs to cut it off Againe if a man giuen to
concupiscence shall solemnely vow to refraine the familiaritie of wanton women and will not come in place where light women frequent but with Iob shall make a couenant with his eyes we see this by the word also to be warrantable And thus much for meanes to auoide euill now for meanes to doe good If a man feele himselfe dull and slow in reading the word or slacke in prayer shall to the prouoking himself the more make a couenāt daily to reade some portion of the word and to bestow some time of the day in prayer if this be taken vp in the wisedome of the Spirit to cast off sluggishnesse and prouoke alacritie herein we see because at morning noone-tide and euening some of Gods children haue vsed it he may set himselfe a taske and thereby may make a stay for his wauering minde Howbeit these things must not be perpetuall as it is in other couenants For a man may abstaine from women and wine for a time and yet not for euer because it must bee done for some certaine ends and causes as also with some holy conditions As for example if a man hath taken a time of the day to pray in and at that time he shall haue some speciall cause of setting foorth Gods glorie or if his particular calling requiring an whole man shall call him away then if hee omit it there is no breach because the thing which hee is about to doe is according to Gods law This is needfull to be considered with a godly care that wee double that some other day when we shall be more at libertie which we haue for the same causes pretermitted the day before If then there be iust occasion offered of this remission for otherwise wee must not be remisse we know that the couenant is not broken in that we made it with a condition that we would vse it so farre foorth as it might not hinder Gods glory our dutie to our brethren nor our seuerall calling because in such a case to obey is better than sacrifice But if there be no iust cause of pretermitting this purpose then is there iust cause of sorrowing for breaking the couenant But here wee see an helpe wee haue not done this taske to day because of idlenes what then We must returne to the assurance of forgiuenes of sinnes and must redeeme that with double diligence which wee haue lost through wilfull negligence In these vowes then taken vp of our selues as meanes to auoid sinne or to doe good we must first take heede that they bee made within the compasse of the word Secondly that they be but for a time and not continuall Thirdly that they bee euer made with wife and discreete considerations least being broken our cōsciences be troubled Fourthly if there be any fault that it be recompenced by double dutie and diligence afterward Thus wee see how either for to pricke vs to good or stay vs from some euill wee may make a couenant vpon condition in a desire of Gods glorie and in crauing Gods grace And thus much of his care and conscience to Gods iudgements now let vs come to the third argument which is his affliction Vers. 107. I am very sore afflicted O Lord quicken me according to thy word IN that the man of God vseth this as a reason before his prayer it seemeth hee was not meanely troubled but sorely vexed as wee may see in ioyning that which he saith in the verse following My soule is continually in mine hand yet doe I not forget thy law Wherein carying his soule in his hand he meaneth that he hath no assurāce of his life but is in continuall danger of it as wee count those things which be in our hand to be hardly sure and in perill to slip from vs as we may see by other places of the word As in the booke of Iudges Iephtha saith I caryed my life in mine owne hand that is I did hazard my life 1. Sam. 28 21. where the Pythonisse saith I haue put my soule in my hand which is all one as if shee should say I haue ventured my life or I was at deaths doore Iob. 13. 14. Wherefore doe I teare my flesh with my teeth and put my soule in my hand As if hee should say Why doe I put my life in danger For euen as water lying in our hand is soone slipt out so our soule beeing in our hand is said to be at deaths doore Besides he confesseth that he had many snares and pestilent deuices of his enemies laid against him so that at his least going astray hee was layed for and readie to bee taken In that hee needed thus to pray wee may see how reason might haue moued him to the contrarie Flesh and blood might haue taught Daniel that in such narrow search hee might haue shut his window when he praied or haue conueied himselfe into some secret chamber and so to haue vsed some policie and prouided means to haue saued himselfe had not the spirit of God mightily preuailed in him against all such temptations So when by reason of some imminent danger we are at our wits end sathan would haue vs go in by-paths and not to make the word of God a lantorne to our feete Saul when hee could heare nothing from the Lord was driuen thus by his extreame daunger to goe to the witches We see then how necessary it is for Gods children in the time of triall to pray for their direction in the right wayes Againe because when we are hardly dealt with wee are ready to reuenge with policie we see how he prayeth to keepe himselfe aright It was vndoubtedly the great mercie of God to Dauid then to pray that no affection of reuenge might enter into him Oh how needfull then is it for vs whē the wicked shall deale with vs vnreasonably to pray to the Lord to be kept in iudgement from policie and in affection from reuenging and that we may stay our iudgement on Gods promises and our affections on his dealings Thirdly if all meanes be wanting to vs then will the diuell moue vs to despaire and therefore great neede haue we to pray that we may be deliuered from the darkenesse of despaire by the lanterne of Gods word We see how necessarily the man of God praied not to be tempted aboue his strength and that the rod of the wicked should not fall on his lot least he should put his hand vnto wickednesse and therefore craued wisedome in Gods word faith in his promises and patience in his goodnesse We see then the plaine meaning of the man of God in this verse if we call to minde in this word very sore afflicted that which we haue heard before that his eyes failed his heart fainted his spirit panted his naturall powers melted and to be briefe that he was an image of death As a man cannot abide great prosperitie no more can he abide great aduersitie For as we are puft vp
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
that hee should pray feruently For wee see that when Nabal dealt churlishly and vncurteously with him because hee wanted this helpe of prayer to keepe vnder his affection therefore hee straightwayes sware hee would kill him and would haue done so had not Abigail stayed him and pacified his wrath whereas at other times when Saul dealt iniuriously with him and the Lord might seeme to haue giuen him into Dauids hand yet because hee had prepared his heart by prayer hee abstained from reuenge and committed vengeance to the Lord. This then might bee a second reason to moue him to pray Thirdly when hee saw all meanes taken away that he must vse no meanes of his owne neither yet reuenge himselfe then would the diuell bee busie to driue him to despayre of helpe and safetie therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre As man cannot beare too much prosperitie so he cannot beare too much aduersity and not onely extreame prosperitie and aduersitie but euen some little affliction or prospetitie will cause our corruption to breake out Wee are then to accuse ourselues of vnbeliefe that doe breake out in little things more than this man in his great troubles And to remedie this wee must set this and such examples before vs to strengthen vs that as God helped others so he will helpe vs. If God dealt so with them that had not such spirituall promises as wee nor so cleere light of the Gospell as wee and they so many wayes pleased God and wee haue so many wayes sinned and they had so plentifull promises of this life and we haue spirituall then we must not thinke to escape troubles but must correct our womanish affection Vers. 111. Thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart THis is the amplifying of the first verse This is a true signe that he loued the word because he loued it as well in trouble as in prosperitie This is a rare signe of faith for many are like Iobs wife who in trouble forgâ—t the commandements and slided from them but the contrarie was in Iob. We shall not then haue a sure triall of our faith before our troubles trie vs yea and sore troubles that our soule is in our hand But if in the greatest we can say the Lord is our strength our faith is strong but if little troubles make vs faile our strength is weake Therfore we must meditate of these things before they come that we may stand when they come If this man in trouble forsooke not Gods word how ought we to be ashamed â—â—â— in prosperitie cannot stand stedfast yea we may feare his iudgements because that seeing we be led away with vanitie now when trouble commeth we shall fail away For the continuance of sinne doth either brawne the hearts or worke sore griefe to them that haue it Then must we looke to the benefits we haue receiued for they are not otherwise good but as they are sanctified by the word prayer c. and when we seeke the glorie of God and the profit of our brethren He first protesteth his loue to the word in that he maketh it his inheritance which he proueth because his heart is set on it for where the heart is there is his treasure By testimonies is meant the couenant betweene God and his people wherein he bindeth himselfe to them and them to him Some thinke that the excellencie of the word is here set out by many names but we must look to the proprietie of euery word as before by iudgements so by this word testimonies is meant the couenant not the commandements because they cannot be our inheritance for they cannot comfort vs because we cannot fulfill them but faile in them and cannot therefore take comfort but it is rather a killing letter It is the Gospell that bringeth peace and comfort The law when it is taken generally containeth all the word particularly the commandements so the word generally both law and Gospell but particularly the promises as Rom. 10. So likewise by the testimonies when they are opposed to the law is meant the promises of the couenant as Esay 8. and this testimonie is confirmed to vs by the Sacraments as to them by sacrifices The couenant is called an inheritance First because it is excellent Secondly because it is proper to them Thirdly because it cannot be lost but by their owne default It is his first because God hath promised to write his law in his heart Secondly because he hath promised to him life by it Thirdly because God will performe his promise This couenant is excellent because hereby we are made the sonnes of God and hauing our sinnes for giuen vs we shall be enabled in some measure to keepe the law and that trouble and griefe where with many are destroyed yet shall turne to our good Againe it is excellent because it is permanent 1. Pet. 1. where it is called vncorruptible All things compared with this are vile I count all things but dung saith Paul Men will in danger make shipwracke of all that they may saue their liues so Paul did euen willingly part with all things and counted them but dung for this Phil. 3 8. 9. We must examine whether we make this account of our saluation and of the word which is called milke meate siluer and all things that we should seeke all things in it This inheritance is proper to the elect as Iam. 4 Rom. 12 and Iohn saith that This is our priuileage to be the sonnes of God For riches are common to the good and euill so is glorie c. for both haue these things therefore they are no true inheritance because they are common to many and these things cannot get vs heauen nor deliuer vs from hell It cannot be lost but by our owne default for that that some lose their inheritance without default is the corruption of the world but forgiuenes of sinnes and such like which are our inheritance cannot be lost for though Princes may be driuen from their kingdomes yet cannot the gates of hell preuaile against vs so that though the mightie can take away our life yet they cannot take away the loue prouidence and good will of God The things and inheritance are most esteemed which are of longest continuance and haue longest indured as to esteeme leases better than to be tenants at will copies better than leases heritages better than copies because there is no collusion and cauill of law can take it from vs. This is most excellent and such is our inheritance for wee were elected thereto before all worlds and looke to goe the same way that all the faithfull before vs haue gone and haue it confirmed with the Law Prophets and Gospell and with the godly death and holy life of his seruants This word bringeth to vs the things that eye cannot see c.
This is the chiefest of all that it cannot bee taken from vs for all heresies and sects are discerned by the word truly vnderstood by this I say that the word truly vnderstood giueth faith whereby wee are surely perswaded of the life to come and of the resurrection Paul saith Act. 20. that without faith in the resurrection there is no religion so Ioh. 6. and Phil. 2. Therefore Heresie Papistrie and Paganisme can giue no true inheritance because they cannot assure vs of our saluation Againe the truth giueth vs not imaginarie good things but good things in truth and assureth vs truly that wee shall bee saued and they haue not these they therefore haue no true inheritance He doth not only confesse that he made the Lord his inheritance but also he saith that hee maketh the testimonies of God his inheritance both because they are the meanes whereby we come to haue inheritance in heauen and also because they are assurances of the same For the word is as it were the deede of gift and the Sacraments are as it were seales of the same Almost all men will confesse that the word is to bee had in this singular account but yet few doe attribute this dignitie to the Sacraments And yet as the indenture when the seale is taken away is nothing worth so if we take power from the Sacraments then can we not haue our assurance good If we cannot come to make this account of the word and Sacraments yet as Dauid did let vs be sorie that we cannot He when he was driuen out of his kingdome and banished from the Temple said this will I require that I may behold the faire beautie of the Lord c. Hee had now lost his kingdome wife children and all yet these if they might be restored could not satisfie him vnles he might also be in the house of the Lord. Then let vs labour to haue this desire that if we cannot with ioy finde it wee may with sorrow labour after it Vers. 112. I haue applied mine heart to fulfill thy statutes alway euen vnto the end IN the former verse he shewed his faith and his ioy which came thereof now he sheweth that here in this ioy he will keepe the commandements whereby hee sheweth that this was a true ioy because it wrought a care to doe good For if we beleeue the promises truly then we also loue the commandements otherwise faith is vaine a care to liue a godly life nourisheth faith in Gods promises Here is the cause then why many regard not the word and Sacraments or if they doe a little it is to no purpose because they labour not to keepe the commaundements For vnlesse they haue care to doe this the word of God to them cannot be profitable nor the Sacraments sacred He further sheweth that this was a true care in that it began at his heart for here is the beginning of al goodnes here is the roote of religion and here the foundation of our faith must be laid It is not the refraining from outward actions it is not the restraining of the outward man but it is the heart that wee must trauell about and take care for Hereof it came to passe that many of the Kings people in the books of Chronicles continued in godlinesse and kept an euen and equall course because they prepared their hearts as Ezechias Iosias and others and hereof it came to passe that many fell from the faith because they sought not God in their hearts as the Scribes and Pharisies which clensed the outward actions onely It must then be our lesson which we must studie on to take care to our hearts aboue al things and to make the beginning there For the cleannes of that pleaseth God and the filth of that displeaseth him But when he saith I haue inclined doth hee meane that of himselfe hee could applie his heart as he listed No no he meant nothing lesse For he was conceiued in sinne and how then were the preparations of his heart in his owne hand Againe he prayeth portion 5. Incline mine heart vnto c. where hee doth plainly shewe that it was God that turned his heart at his good pleasure And no maruell truly for the heart of man can no further bee tried out or spied than the Lord doth gage and open it that wee may see thereinto Ierem 17. 9. And againe the hardnesse of mans heart is such that it will sooner breake than bend and may sooner be applied vnto any thing than vnto goodnes Where in the follie of Papists and other heretikes is more than manifest which by this and such like places would proue the freewill of man and that he can incline himselfe to goodnes sâ—eing that here is nothing else meant than that men doe then incline their hearts when God doth incline them so that the Lord he worketh all and yet is it attributed to men when they receiue and pursue the working of God so the heart is free if God maketh it free not else If we presume of our free will when we haue it not we shall purpose and God will otherwise dispose for hereof commeth it that so many fall from their purposes God is not pleased but with voluntarie offering therefore he applieth his heart and we must beware of seruile seruice The constantnes of his purpose to coÌ„tinue in this obedience he sheweth when he saith he will doe it for euer and euer and that at al times not onely at a communion or at a fast or in sicknes but at all times PORTION 15. SAMECH Vers. 113. I hate vaine inuentions but thy law doe I loue HE shewed in the last words of the former part that hee meanes to bee constant to the ende now hee sheweth foure reasons thereof the first reason is the hatred that hee had of all wickednesse in this first verse Hee hath vsed many arguments to proue to his heart that hee loued God and to commend it to others by his example as Paul doth This was one the loue that he had to Gods law secondly his trust in the word thirdly his care to keepe it c. and therefore he often prayeth for it He sheweth his loue of it in that he preferreth it to all other things as in the eight portion The earth is full of thy goodnesse teach me thy statutes hee maketh it sweeter than hony and better and more pretious than siluer His desire that he had to keepe it and the prayers that he maketh for it are to be seene almost in euery portion Here he vseth a proofe drawne from the contraries which is a true and sensible kinde of reason hee loueth the law because hee hated all the waies of false hood either in doctrine or life Our reason will teach vs that there is no agreement betweene fire and water betweene light and darkenes and so if we goe through all the course of nature we shall see that there is no agreement betweene
which way soeuer a man would turne himselfe although hee would search the world with a candle hee shall finde many euill to corrupt him but fewe good to guide him And seeing our times are worse than the times wherein the Prophet liued and wee are easier and readier to take harme by euill examples than he was we must know that whosoeuer will be truly taught to hate vaine inuentions and loue the word of God he must learne that which is written in the first Psalme that is that we walke not in the counsell of the wicked nor stand in the way of sinners Away then with them that say the Preacher indeed speaketh well and teacheth the truth aright but who doth it and rather let vs bid the euill away from vs let vs followe them that doe well so farre as they follow Christ and his word let vs be heedfull to looke to our waies and be the more careful because in former ages the Lord hath set before vs so many examples of falling Wee may communicate with them in our calling wee may be knit to them by consanguinitie wee may bee ioyned with them in affinitie and as neighbours dwell together we cannot in these things bee well free from them yet we must not deale with them as they be wicked we must not drawe in the yoke with them we must not be giuen to the like studies to the like endeuours and enterprises with them Concerning their calling in the world wee may vse them but not according to their corrupt dealing with the world Wee see the Prophet his meaning is Away from me ye wicked ye weaken my faith in Gods promises by your inuentions you inkindle mistrust in me I will not yeeld to you I will not consent to you nor take part in any of your inuentions for I trust in my God he is my shield and my refuge Here wee may also learne how to discerne betweene their persons wherein they beare the image of God and their callings which are the ordinance of God and betweene their liues which are full of corruptions If we looke but into the first commandement we shall see how hard a thing it is to keepe Gods law vnlesse wee sequester ourselues from the societie of sinne How shall we beleeue among vnbeleeuers or pray to the Lord among prophane persons or trust in the Lord among such shifters For as euil men continuing in the companie of godly men shall sodainely at one time or other be coloured with their good things so the godly abiding in the meetings of the wicked vnlesse they bee very circumspect and suspect their owne weaknes will sodainly be taken We knowe that Ioseph being in Pharaohs Court began to be coloured with the Egyptians corruptions If then wee haue any iust cause of meeting with the wicked we must not auoid their companie but we must mislike their manners we must rebuke reproue cry against their sins we must feare our selues and in euery thing suspect them But let vs see how dangerous a thing it is to bee with the wicked and what meanes there be with them for our destruction Whether we be friends and in league with them or foes and at defiance with them all is one For if wee be at defiance with them how will they bring our persons in contempt and raise many calumnious speeches against vs and affray vs with iniuries If we be in friendship with them in what danger are wee least they should inueagle vs allure vs and take vs slily away from a good conscience If we be at defiance with them they will dismay vs with threatnings if we be in friendship with them wee cannot deale so roughly against their sinnes wee can hardly gainesay them in their wickednesse wee are drawne away by them and waxe colde by little and little in those things wherein we haue been zealous Oh here then appeareth the wonderfull and vnspeakeable mercy of God to his children in this world to keepe them as sheepe among wolues and to saue them from the infection of sinne in the middest of a wicked and sinfull generation It followeth in this verse That I may keepe the commandements of my God As if he should haue said he is not your God because you put not your trust in him but follow your own inuentions he is my God I loue him I feare him I put my trust in him I loue his word because his promises are sweete to me I feare to sinne because his threatnings proue true I trust in him because of his word he is none of your God neither can you assure your selues of him For as Portion 20.3 Saluation is farre from the wicked because they seeke not thy statutes No no God is grieued and displeased with you though for a while hee spare you he shall one day punish you he is my protectour and defender This is a notable thing and worthy to be obserued The man of God recouereth himselfe because God hath promised in his word that hee will defend his as with a shield but he will put to flight the armies of their aduersaries He reasoneth therefore thus with himselfe The Lord hath promised to be a tower and buckler for them that put their trust in him and beleeue his word I beleeue this to be true I see it shall come to passe according to his word therefore he is my God my shield and my refuge Let vs learne in time of trouble thus to recouer our selues For doe we not see how now adaies some take this way and some take that way some vse this shift and some haue that policie doe their dealings shew that God is on their side or that hee will take their part nay rather that he is farre from thē We must euery one frame this reason which the Prophet vseth that euery man may say I trust in Gods word I hate the vaine shifts of the wicked God is my God My God wee must here marke that wee giue not God sufficient honour vntill we cleaue wholy vnto him as he requireth of vs in his first commaundement For we then haue him to be our onely God when we onely feare him when we onely loue him whē we onely obey him when we put our trust in him alone So that we deny him his honour vntill we leauing all other fetches and deuises of louing fearing obeying and trusting in him and loue feare obey and trust in him as we are onely and wholy taught in his word Excellent is that place of the Prophet Psalm 73. where the man of God seeing the euill men in number many in power great and good men in number few and abilitie weake began to bee in a dangerous estate in thinking almost wickedly of Gods prouidence and began to be moued and to dispute as it were with God about the prosperitie of the wicked and pouertie of the godly vntill hee came to looke into the glasse of Gods word where he found
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
care herein as they do who neuer can content themselues in carking and caring when they are to bring in the fruites of the whole yeare in their haruest Many would thinke that this praier of the man of God is superfluous but if they truly knew their owne decaies of faith and shrinking in obedience they would not suspect this Psalme of any needlesse repetition but would acknowledge that it is the wonderfull wisedome and goodnesse of Gods Spirit so to prouide for our vnbeleefe and disobedience And as the holy ghost doth here set down the glasse of regeneration and teacheth vs how to pray for the continuance of our obedience and strength of faith so we must so behold our corruptions therein as from henceforth we may haue a greater iealousie of our selues in them both We learned in these two prayers how contrary to the doctrine of the Sophisters hee craued knowledge not of desert or merite but of grace and mercie Where we are to remember that when we are to craue of God any new mercie to be receiued or perseuerance in some mercy alreadie receiued we must say with the man of God Deale with thy seruant according vnto thy mercie Now in that he doubled as we may see his request he sheweth the great necessitie of it and that the mysterie of faith is great This is a thing that much deceiueth many when we thinke that we haue eyes and can see into matters as farre as other men we haue eares and can heare as much as another man can doe we haue as good wits and reason we can conceiue and iudge of a thing as soone and as well as other men commonly doe Here is a great iudgement of God that we cannot acknowledge our dulnes and deadnes and that we cannot attaine vnto the mightie power of the word as we ought to doe for wan◠of this we become so fruitlesse in reading and in hearing because we cannot truly vnderstand what we reade or heare we gather one thing here and another thing there we gather many things falsely and often finde fault with the deliuerie of the word when the fault is in our selues in that we neuer suspect our selues our reason nor iudgement The children of God must be iealous ouer their owne affections must know that there is no such naturall thing in them but that all is the gift of God We are here then to learne continually to pray that our iudgement may be enlightened with the true vnderstanding of the word and our affections renewed into the due obedience of the same If we should see in how many things our reason erreth and our affections wauer in vs we should surely acknowledge that there are no superfluities in this Psalme For vntill we be fully acquainted with the dulnesse of our hearts we shall not see our necessitie in vsing the like prayers but he that seeth the blindnesse of his minde and corruptions of his heart and desireth nothing more than to become a new man in Iesus Christ and to learne nothing more than Iesus Christ crucified howsoeuer others perswade themselues of more mysticall knowledge without this in truth knowing nothing he will count all other knowledge but lothsome and as dung in respect of the doctrine of regeneration whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound and other gifts are in lesse measure than where this is but small though in many other gifts we doe abound For euery man must not be learned euery man is not to trauell in the profound mysteries of the Scriptures but euery one had neede to be humbled and we being all destitute of grace had neede to be taught of God as children that being spirituall we may iudge our selues that the Lord will not iudge vs and howsoeuer we thinke of our selues now when the Lord shall take from vs the darknesse of our hearts and the mists of our affections we shall espie our dulnes and blindnes to be very great Vers. 126. It is time for thee Lord to worke for they haue destroyed thy law AFter the man of God in the verses going before had praied for himselfe now he commeth to pray against his enemies after he had prayed for ease of his trouble which he had amōgst his enemies when he himself in the meane time had deserued well of them and had prayed that his knowledge might be ratified both in the law and Gospel of God he now commeth sheweth a reason why he would the Lord should so do with him euen because of the generall flood of iniquitie and vniuersall corruption both in religion and maners as knowing that it was now high time to keep and to be taught the statutes testimonies of the Lord to be confirmed both in obedience faith because happy were they that now could beleeue the law and keep the couenants when on no side one might finde examples of the one or of the other His meaning then briefly is this O Lord seeing there is no further place left for prayer for them seeing I haue executed iudgement and iustice euen to the failing of mine eyes seeing for all that I can do or say they wax worse worse and whereas before they had some reuerence of thy iudgements and now they are growne to the contempt and confounding of thy law seeing mercy will not preuaile with them but the longer thou bearest with them the more they are hardned but iudgement must be vsed it is time O Lord to put to thy helping hand The man of God we see breaketh not out suddenly into this prayer but vpon the great neede which vrged him thereunto We are here to learne first that though at all seasons it be needfull to pray to be guided in the true vnderstanding and due obedience of Gods word yet then especially when through the generall floods of iniquitie all without that especiall grace of God all are like to be carried away For as common and vniuersall floods sweepe all away before them with their swift and violent course so in the common floods of corrupt religion and manners euery man thinkes that the best religion which most men doe hold and that those things are most lawfull which are most vsuall But this is a peculiar and speciall grace of God to be exempted from that generall corruption as was Enoch who was preserued to walke before the Lord in that corrupt age Noah reserued when all flesh had corrupted his waies and Lot who liued a iust man euen among the filthie Sodomites If then we shall be preserued from corrupt religion when religion is vsed but of custome and not of conscience when it is vsed coldly and there is no heate in it if when mens manners are generally become corrupt so that there is no humilitie no mercie no pitie no chastitie no puritie no righteousnesse no true dealing no care of our neighbours credit we
if we haue no loue of the Sacraments no care of discipline if our hearts be hardened all is not well either some iudgement of God is at hand or else we are to feare to be cast into some heresie or such like euill I finde that after Esay had prophecied a long time The Lord God who would not haue his name plasphemed seeing no amendment in his people comes with a greater maiestie and bids the prophet Esay 6. to tell them that they should heare but not vnderstand they should plainly see but not perceiue hee commandeth him moreouer to make their hearts sâ—t to make their eares heauie and to shut their eyes least they should see with their eyes heare with their eares and vnderstand with their hearts And because they would not make the word of God the sauour of life vnto life it should bee vnto them the sauour of death vnto death As this is especially meant of the vngodly yet surely the godly escaped not but by repentance It is the wisedome of God to vse all meanes and then to vse destruction when his word wil not serue We may be comforted euen at this day that the Lord yet giueth a scattering of his people and giueth vs some good ministers and magistrates but if we coÌ„sider of the Lords long suffering of vs of the peace abundance and many other graces bestowed on vs and yet so small amendment we trust for the remnants sake that the generall iudgement of God shall not as yet come vpon vs yet this sore saying should make vs afraide it is time for thee Lord to put to thine hand c. This may be much for the comfort of Gods children and for the discomfort of the wicked Vers. 127. Therefore loue I thy commandements aboue gold yea aboue most fine gold MArke here the spirit of the man of God Doe wee not see that this is a common rate the lesse religion is esteemed the lesse it is of the most regarded the greater the corruption of manners is the greater is the follie then this is a rare blessing of God when religion is in euery place hated euen then to loue religion when manners are euerie where corrupted euen then to be of good conuersation When in our time then we see so many kinds of religion as papistrie the sect of the Iesuites the family of loue Anabaptists and such like it is a singular grace of God to bee established in the loue of true religion When wee looke into their manners whether we turne vs to Magistrates or subiects wee shall neither finde zealous gouernment nor faithfull obedience If wee liued in a heauen among Angels or in a paradise with Saints and would defile our selues with sinne wee were worthie to be cast out of Paradise with Adam and out of the Church with Cain But to liue with Noah vprightly and to walke before God with him when all flesh hath corrupted his wayes or to liue iustly with Lot in the middest of filthie Sodomits or to keepe a pure religion or worship of God with Elias when not one can bee found that hath not bowed to Baal or to liue in keeping iudgement and iustice with Dauid where are so many oppressors of the truth to haue in this case an heart vpright both in religion and manners oâ— consider this to be an especiall worke of grace This we may also see both by naturall and ciuill reason we see the more generall and contagious a disease is the greater care we vse to watch ouer our health and the greater mercie of God we count it if we be not infected with the rest and shall wee not iudge the same in spirituall and more heauenly matters that the more hot sinne groweth to bee and like to ouerrun all shall wee not grow the more zealous of the saluation of our soules and thinke it the rarer grace of God if wee being subiect to the common sinnes are preserued from them In ciuill matters doe wee not see that now deceite in buying and selling vnfaithfulnes in bargaining is so great euery maÌ„ is circumspect to discerne ill dealings euery man almost is become a lawyer no man is ignorant of the common shifts of the world yet this maketh not men therefore to giue ouer their deedes but they make their deedes more sure neither doth deceitfull dealing keepe them the more from markets and faires but men are more carefull in their bargayning Do we loue the Church theÌ„ though there be so many corruptions of religion and so many corruptions of manners Let vs be more afraide of our selues and more carefull of the word and heedie in our liues than wee haue beene let vs listen to the word before the Lord hath sealed vp the prophecie least the wicked preuaile and the iust man make himselfe a pray Now is the time to repent it may bee that the Lord will mitigate his iudgements when they fal wil make his punishment particular and easier For then we truly feare the publike iudgements of God when wee feare the cause of them in our selues when we carrie not for the height of sinne but submit our selues with reuerence to all meanes of true religion and godly life and speedily iudge our selues for not looking to the least occasion of sinne watching ouer our soules that we become not remisse or with looser conscience of prayer the word sacraments or discipline And as it is a secret iudgement of God to passe from one sinne to another without any remorse of conscience vntill wee come to the contempt of the word so it is a speciall grace of God to be grieued with sinne in the beginning And surely that so many are giuen to ill workes and so few to good it is a manifest token seeing the word wil not moue vs to be zealous that the Lord will shortly send a iudgement vpon vs if not generall yet at the least particular This then is worthie noting in the man of God that the more religion decayed the more religious was hee the more godlinesse departed the more godly was hee which is a thing farre contrarie to our practises who allowe that which most doe and loue that least which most doe like making other mens examples placards for our sins For many will say how I pray liueth such a man how doth he doth not he liue an honest life can I follow a better man wee must not doe as other men doe but as the Lord commandeth by his word Let this then be a sure rule whereby euery man may examine himselfe if the more religion and manners decay thou art the more religious and godly thou shalt not be carried away with the common destruction but if thy zeale and care of godlines be the lesse then feare vnlesse thou repent as thou art wrapped in the common sinne thou shalt also be taken in the common reward of sinne Now that corruptions may not preuaile against vs wee must thinke there is as great
behold here the blessing of God he will blesse â—ts and satisfie the hungrie soules The Lord requireth nothing of vs but to mistrust our reason and to suspect our affections but to be teachable in spirit to hunger in heart and thirstingly to long after his word which if we shall doe we shall receiue increase of knowledge and amendment of life For to them that as meeke schollers wil be taught of Gods spirit and submit their reason to the simplicâ—tâ—e of the word the Lord saith Matth. 5. Blessed anâ— the poore in spirit for theirâ—s is the kingdome of heauen Blessed are they that hunger and thirst for righteousnes for they shall be filled But here may seeme to mans reason a great repugnance to the verse aforegoing The entrance into thy word sheweth light and giueth vnderstanding to the simile For hee had shewed in the verse going before that the testimonies of the Lord were wonderfull not in part â—â—â— meaning that all therein was mysticall and here he saith that the very entrance into Gods word giueth light and vnderstanding to the simple We answere that the law or especially the second table of it may bee conceiued by reason but it is nothing so in â—â—â— doctrine of faith which is here meant in this word testimonies which we shewed to bee taken for the couenants of God The doctors of reason I meane the papists say the word is not to be taught to the common people because it is mystical but they neuer knew not by good experience felt that the Scriptures of God were easie to them that would submit themselues to them and vse them familiarly Others indeed may read see and heare them but they shall be as Parables and enigmaticall vnto them If then wee did see this aright that that which the wisest man cannot conceiue the simplest soules may attaine to if they will be taught of God would it not take vp our affections This made our Sauiour Christ say I thanke thee O Father Lord of heauen and earth that thou hast hia these things from the â—â—â—â— and prudent and hast reuealed them vnto babes euen so O Father was it thy good will and pleasure As if our Sauiour Christ should haue said O Lord I see the wise men haue great conceiuings and yet they attaine not to thy word yet to them that are humble and poore of spirit I see thou makest it knowne Did our Sauiour Christ giue thankes for this thing and shall not we for whose example these things were done We can giue thankes for our wits and for our memories but what is that to the purpose our wit may rather hinder vs than further vs in the true knowledge of the Lord vnles it be humbled and subiect to Gods spirit But here is a great cause of thankefulnesse that the simple shall vnderstand these mysteries not as we shewed before such as haue no conceiuing at all but such as acknowledge their simplicitie and hunger after the word euen as we also grant that wisemen shall haue this vnderstanding if they will denie their reason and stir vp affection For as all wise men shal not be debarred from this priuiledge so all simple men shal not be preferred thereunto For neither wisedome in it selfe nor simplicitie in it owne nature doe either further or hinder hereunto But alas I see how loath men would bee to lose their worldly wit and how they seeke after praise and commendation for the same but few eyther with like affection desire spirituall vnderstanding or sorrow in any like measure when they haue it not Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses That the Lord permitteth you so neere to approch to him and to bee taught his ordinances and lawes What then meane these speeches of them that hunt so much after worldly wit Why doe you thinke I am a foole Doe you thinke I am an asse and haue no wit to conceiue what things be as well as other men Doe you count me but a dul head Surely they are too proud and too much blinded in their owne conceits Wherfore the Prophet doth shew vs that as the mysteries of Gods word are reuealed to them that are simple of vnderstanding so are they to theÌ„ that are zealous in affectioÌ„ The cause then why we do no more profit by the word is because wee doe not denie our reason wee haue not affections that hunger after it nor loue to make vs pant for it which things if we did we should surely be satisfied Indeed the Lord giueth vnderstanding to whom he pleaseth where he purposeth to bestow so great a blessing hee giueth grace also more aboundantly to suboue their reason And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding but as it sooner bringeth vs to a sight of our wants and maketh vs the more to long after Gods word so wisedome is no cause of hinderance but as wee resting too much in the feare of reason cannot easily be brought to the simplicitie of Gods word And if the entrance rudiments and principles of religioÌ„ giue such knowledge and the very catechismes yeeld such vnderstanding what is to be hoped for when wee attaine to riper knowledge when wee haue more vnderstanding when wee haue more affections well let vs then examine our owne hearts herein when wee begunne were wee delighted with vnderstanding and did our vnderstanding moue in vs such affections and in our proceedings is our vnderstanding lesse and our affections fewer or doe we not thinke still of our ignorance and desire to haue our iudgemeÌ„t clearer we are in a dangerous estate we must suspect our selues Sathan wil bewitch vs and tel vs that this is a paradoxe that after so long hearing and reading we should still be ignorant and that still we haue neede to hunger after the word It is therfore the great mercy of God that to the receiuing of so singular a benefit he requireth nothing of vs but the acknowleding of our ignorance and bewayling of our wants Hee would that we should still put our selues in minde of this one thing that though we haue not this vnderstanding in the highest degree or in an hundred fold yet we must haue it in some degrees either in threescore fold or in thirtie fold we must vexe grieue and trouble our selues for this affection For where it is the heart is a liberall and free ruler of our affections and where it is not we must learne to lay violent hands euen on our affections We are to shew that which we omitted in the latter ende of the verse going before Because I loued thy law c. Heere the prophet sheweth that the loue which hee did beare to Gods lawe was so great that it could not satisfie him but still hee thirsted after it and thirsting did pant Loue as we say alwaies setteth a price of things nothing is too deare no trauaile
must labour to remooue this mountaine of sinne in our selues so finding how ougly a thing sinne is and that by experience in our selues we shall neither flatter others in their sinne nor yet rebuke them too rigorously For he that doth so trauaile with his owne heart shall loue that good thing in another which he liketh in himselfe and shall be grieued for that sinne in another which he hath found grieuing before in himselfe For as we hauing been in sicknesse and are recouered can by the smart which we haue felt pitie the smart of mother and can tell how comfortable health is to another which we haue found comfortable to vs euen so we can shew compassion to them which are stung with sinne as feeling the burden therof in our selues and can reioyce at the libertie of conscience peace of minde in others which we haue reioyced at in our selues because in suffering miserie we haue learned to offer mercy let vs see this doctrine more plainely We shall see some very warie in vsing a ceremonie and peraduenture not without cause because it is not necessarie to edification in the Church of God and although it may be that they thinke it lawfull in respect of the thing and in respect of themselues yet because it is not expedient they willingly refuse it and will not meddle with it and then if others doe not so but thinke it lawfull to be worne and therefore vse it here through loue the matter being about a thing indifferent they must learne to beare with them Others there be who vnwilling to vse it themselues iudge straight all others as heinous offenders that vse it Let vs learne this of Abraham who refused to take so much of the Egyptians himselfe as a shooe-latcher and yet to others that would take he would not deny the law of armes He confesseth that he refused for his nephewes sake and therefore gaue libertie to others to doe as they would See this good father was more streight to himselfe than to others and gaue more libertie to others than to himselfe So Paul seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica although at Colossos he receiued somewhat where they were more able to bestow on him refused to take any thing would he that all men should be tied to his example to doe the like surely no for what one thing doth he labour about more than this that Ministers ought sufficiently to be prouided for For we see he was strict to himselfe in many things yet euermore he left libertie vnto others as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the vse of things indifferent Wherefore he would haue Christians of this minde that they might say thus with themselues I can doe this by Christian libertie but if it be any hindrance or offence to my brother or any slander to the Gospell I will not doe it if they doe it not so they make conscience of other good things I will not in this wage warre with them I will not oppose battaile against them but to ioyne with them in greater and better matters through loue I will pardon the lesse We must now most streightly deale with our selues both for these reasons alleaged as also because we know what mercies of God we haue receiued more than others we must giue libertie vnto others because we know not whether they haue receiued the like gifts graces and mercies of God as we haue If this had been vsed long agoe what vnitie had there been established in the Church of God for want of this what troubles haue risen therein Here we must beware that we flatter not a man no not in the least sin that is farre froÌ„ the nature of loue whereof we speake but we must so tolerate as we purpose not to let any man lie in sinne but labour to reclaime it yet aswaies with the zeale of Gods glorie and the hatred of his sinne and with the spirit of meeknes and pitie of his person Wherefore here doth fitly come in the sixt rule which is that then we shall most surely know when our zeale is right when we are much moued when God is much grieued and we are much grieued because our brother hath so offended Here is an excellent and infallible difference betweene godly zeale and fleshly anger When the griefe of our brothers falling meeteth and is mixed with the anger of his sinning against God our anger shall not feede it selfe vpon the partie because of our wrath but of his sin because of our zeale In pure zeale therefore there must be anger for offending God and griefe because our brother hath offended When our Sauiour Christ went about to heale the man that had the withered had the Pharisies that stood by murmured because he would heale on the Sabbath day it is said that he looked about him angerly and yet it is added that he sorrowed for the blindnes of their hearts Marke here in this notable example how anger and sorrow meete together Anger that men should haue so little knowledge of God and loue of their brother sorrow that through ignorance they were so fouly ouerseene So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne and yet with a pitie to their miserie which was at hand he wept ouer it Mark this in al the Prophets from time to time whether it hath not bin so in them Looke on Esay on Ieremy on 〈◊〉 on Daâ—â—â—â—â—â—â—â— â—â—â—â—◠〈◊〉 of spiritâ—â—ey â—â—d not vtter their words and when they most threatned the people for their sinnes they were most grieued and feared least they should fall vpon them This is a blessed temperature thus to mingle griefe with zeale But that it is an ouerreaching zeale where our zeale feedeth more of the person than of the sinne Wherefore we must craue this speciall grace at the hand of God by prayer to be gouerned by a right zeale and that we may truly discerne the difference betweene fretting anger and pining zeale Samuel spares not Saul in his sinne but notwithstanding his great authoritie in zeale of Gods glorie he telleth him flatly that he is a sinner and yet alwaies was he bent to lament for Saul and to pray for him If we keepe this golden mixture we shall stop the mouth of the aduersaries who accuse vs to be too full of rancor and malice if we be angry as enemies to their sinne but are grieued in that for sinne they are become enemies to God If then we admonish others and he angrie with them not as seeking any reuenge of our selues but as doing it of necessitie because otherwise we shall be guiltie of dishonouring God and shewing our selues to be angrie against our will and that we doe it onely for Gods cause and therewithall remember our selues to be but men subiect to the same we shall admonish
thy commaundements are righteous that is there is no one of thy commandements but it hath in it righteousnesse it selfe neither is there any righteousnesse but it is altogether in thy law This is an Hebraisme to call a thing righteousnesse when they wil expresse it to be righteous in the highest degree Wee are here to learne what yeeldeth matter of teaching others and of praising God Euen because whatsoeuer is good it is in Gods law and whatsoeuer is in Gods law it is absolutely good Besides here the man of God teacheth vs that the coldnes of teaching others giuing of thankes proceedeth from hence euen because we want this thorough perswasion that whatsoeuer is in the law of God it is righteous perfit and holy and whatsoeuer is righteous perfect and holy is in it Vers. 173. Let thine hand helpe me for I haue chosen thy precepts HEre we see the effect of the man of God his prayers which hath this sense As I haue prayed for vnderstanding so that now I might see the issue of it let me see O Lord thy fatherly and prouident care of me As afterward he saith Let me see if thou host true iudgement for me For as he praied to be directed by knowledge so he also praieth for the effect of it that he might therby see the merciful hād of God assisting him in al his troubles For I haue chosen thy precepts that is I know I am but a man I haue many iniuries offered me which may hale me this way and that way yet I preferre thy word before all these troubles Wee must not thinke now as the world doth iudge of Gods children that hee chose these as a Mome or of silly simplicitie but his election was with iudgement which proceeded from consulation which cōsultation proceeded of reasons vsed on both sides of his causes so that he made his choyse aduisedly considerately and after long deliberating of the matter he preferreth the word of God before all the pleasures of this life It was not then a foolish precisenes of puritanisine it was no childish simplicitie as of a man who chose this because he knew no other things but it was of wisedome Wherefore the man of God here teacheth that it is not with Gods children as the world deemeth them that is that they be sillie soules simple men and Gods fooles who knowe not what the world meaneth but as the world is of it selfe too wise so it thinketh too hardly of Gods children For it is not to be doubted but that he had many temptations and that he debating them by the wisedome of Gods spirit chose the word of God They are not ignorant what it is to haue worldly wealth and pleasures and earthly commodities but comparing these with the wealth of the soule the pleasures of the spirit and commodities of the world they by iudgemēt and sufficient aduice prefer the word of God And herein is their blessed wisedome that they seeing and weighing both in the ballance being moued on one side by carnal reason and sustained on the other side by spiritual wisdome they refuse the worst and chuse the best contrary to the folly of the world who also hath some sight of them both and yet refuseth most cursedly the word and chuseth most foolishly the pleasures of this life For as the preferring of good things is the blessing of God in the godly so it is a fearefull iudgement in the vngodly in preferring these transitorie pleasures before eternall treasures Againe what is the cause of such halting betweene two professions and of such mammerings in religion surely the want of choise and a purpose not resolutely set in any part in that whilest we will be betweene the flesh and the spirit betweene the Church and the world betweene God and the diuell we know not which side to cleaue vnto For if our choise were made we must not seeke Gods glory and our glory the honour of the Gospell and our owne commendation For vndoubtedly if God his children thus walke in a mammering as though they would giue the Lord the halfe part of their profession and part stakes with his glory shall for their pleasure be sure to seeke paine and seeking sport they shall find smart when they looke for profit they shall haue losse when they sow for glory they shall reape shame This is the singular mercy of God in this world to his children to punish them here and to saue them from the great iudgement to come And as the Lord vsed in mercy these meanes to his to schoole them in their choise so also when they are come to their choise he also in wisedome will trie them Again with permitting the world to offer on the one side preferment or if that serue not on the other side imprisonments he suffereth Sathan either to illude them with faire promises or to terrifie them with fearefull threatnings and giueth leaue to the flesh to assault them with delights or to oppresse them with calamities that he may in truth proue their constancy whether they haue so chosen as they will not repent them or whether their choise be as sure as free For many if they might be basted with glory and estimation and might maintain still their credit wallow in wealth would not care greatly to serue God but without this resolute purpose we shall surely find that when trouble cōmeth we would shrinke away Wherefore the Lord trieth his in the furnace of affliction and in the floods of temptations he gageth them to trie their hearts to find their faith to scoure them from the drosse of infidelitie the drosse of securitie the drosse of hypocrisie as the furnace is not only for the triall of gold but after the trial had to purge it throughly frō corruption Indeed so long as we are led with the cord of our naturall corruptions there is no conflict the flesh rebelleth not against the spirit but when our iudgements are heauenly and our affections spirituall fighting with carnall reason and earthly cogitations then is the maine battell When Sathan seeth a man giuen to the world and as long as he is in a mammering he striueth not with him but when he seeth himselfe forsaken and defied and that Christ Iesus a stronger than he hath made an entrance into the house then he rageth then he vseth his cunning al his shifts and summoneth a Parliament of seuen diuels more who come all together to the casting out of Christ to the discouraging of the man newly called and to make a reentry into his old possession Thus then we shal see he is a roring lion and that our fight is not only with worldly powers but also with spirituall enemies in heauenly things So long as we follow the guise fashion of this world and frame our selues to liue after it we shall be at league with them and they will be at peace with vs if we follow heresies heretikes will not speak ill of
the common-wealth they aduersaries to thy prouidence in annoynting me King opposites to thy mercies in my manifold deliuerance euen they Had almost not altogether for thou wast on my side thou diddest confound their consultations disanull their desâ—gnes ouerthrowe their enterprises Thus God bringeth to the graue and reuiueth againe and though his seruants be readie to perish yet will he send a gracious deliuerance Consumed mee Nothing but desolation will serue the wicked Searing wound â—â— hurting will not seâ—ue But the memoriall of the iust must bee rooted out Vpon earth Perhaps he meanes his exile in the land of Iudah yea but God hath prouided heauen for his there shall we be free from all confusion though wee loose earth yet shall we neuer loose heauen we may loose an earthly Ierusalem we shal not our heauenly I did not forsake Here is the true godly man indeed hee will forsake house and landes father and mother wife and children friendes and fauours before he wil forsake his God and that profession hee had made of Pietie and godlinesse whereunto hee was directed â—â— the word Errata PAge 395. l. 1. for he may fayle VI read we may say p 412. l. 34. his truth this truth p 413. l. 2â— where when p 414. l. 16. take for keepe and l. 26. if hee for if wee 37. reade and righteousnes pa 415. l. 43. with for without p 416. l. 5. not the life â—ot the least in the life of man p 442. the 87. verse is not expounded but it is the same with many others in this Psal expos vers 9â— 95. 445. l. 1. for Dauids reade Adams l. 13. for iâ—y reade say p 447. for I will neuer reade thou hast quickned l. 45. for â—â—â—ltation â—â—ultation p 451. l. 45. for she must â—e must 452. set â—â—â—as before â—â—ta MEDITATIONS ON PROV 4. VERS 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. Take hold of Instruction and leaue not keepe her for shee is thy life THE matter which is contained in this verse hath beene often repeated in the Chapters before yet here againe it is necessarily repeated for in these matters besides our great dulnesse and negligence wee are so readie to deceiue our selues and to thinke wee loue the Word when we doe not and doe perswade our selues in our owne imaginations that wee haue laide fast holde of Wisedome when indeed we haue neither touched nor tasted it Therefore that wee might beware of this hee repeateth that which he had spoken before in most effectuall and significant speeches For the word which is here translated lay holde doth signifie to lay hold with strength as we see men that are in perill of drowning they will lay hold so fast vpon a thing that their hands may be sooner broken then loosed all their power for the present time is in their hands and they will most surely holde fast that they catch in their hands In like manner must wee lay holde vpon Wisedome with our heart with such strength and power must we catch hold of it that nothing whatsoeuer be able to separate vs from it This is the first thing whereunto we are here exhorted The second must necessarily be ioyned to this which is that we doe not leaue it for any thing but keepe it as fast as we hold it Both these exhortations are most necessarie for wee are very slacke and slowe to lay holde and when we haue laide hold through carelesnes wee are ready to loose it hereof it followeth that we forget many godly lessons that wee haue learned Hereof it is that wee lose many worthy things wherein wee haue bene greatly comforted yea hereof it commeth that wee be many times ignorant of some principall points of which wee haue bene often instructed Therefore if we will for euer learne that wee haue once learned if wee will continually feele comfort in that wherein we haue once bene comforted then let vs with all dilgence attend vnto these two things First that we lay fast hold vpon the word and then that we keepe it fast and sure when wee haue layd holde of it This if wee would doe then are wee to beware of two things which heerein would greatly hurt vs â—â—st we must beware of the vanitie of our minds that we be not led away with it from the Word vnto worldly lusts and from vertue vnto vanitie Secondly wee must be very circumspect in matters of this world for the ouer-bolde and vnwary dealing in them is of great force and power to keepe vs from catching fast holde vpon Wisedome and if wee haue already laide fast holde as wee thinke yet if our mindes be bewitched with worldlie things the couetousnes of them will choake vp all care of the Word the desire of them will dispossesse Wisedome and cast it out of our hearts These two things if wee be carefull to auoide then shall our hearts be much more fit to receiue the Word and to keepe it with care when wee haue receiued it The things whereunto wee are here exhorted are giuen vs in charge in the second commaundement of the Lawe vnto which place this verse must be referred Vers. 14. Enter not into the way of the wicked and walke not in the way with them 15. Auoyde it and goe not by it turne from it and passe by SAlomon hath hitherto exhorted vs to wisedome now he dehorteth and calleth vs backe from all manner of euill which might hinder our proceedings in wisedome and first he aduiseth vs to auoid all euill examples secondly he willeth vs to beware of our own way-wardnes and corruptions and to flie from the euill examples of sinfull and wicked men Hee dehorteth vs in sixe verses that is from the 14. to the 20. and his dehortation consisteth of a precept and the reasons of the precept the principall is expressed in the 14. and 15. vers we must haue no fellowship or familiaritie with the wicked and because it is hard to flie from them and because their companie is daungerous therefore Salomon vseth many words to set out the matter shewing indeede that we can neuer be too much or too often warned of them for he saith Enter not walke not withdraw thy selfe from it passe not by it decline from it Much like vnto this Physicke the Physitions prescribe for the plague for they say if a man will be preserued from the plague hee must obserue these 3. things first that he quickly and with all speed flie from it secondly that he flie far away thirdly that it be long ere hee returne to the place againe By this they meane that if the ayre be once infected there can bee no remedie deuised to preserue a man in that place now the plague is more contagious then the wicked are the plague doth no more infect the ayre then the wicked do infect those places wherein they liue and therefore Salomon doth very well to prescribe this remedy for
shall haue a precept for it There is a fellow a controller of Moses the child of Belial that hath a precept Deny nothing that you may win the multitude But if hee had staied there hee had not bin clean contrary to Moses Exo. 23. 2. but he goeth further saith Though they goe wrong thou must go with them and do as they do Oh that this leade not to perdition We are naturally inclined to this euery man is first euil euery one by nature is a Papist a Machiuelist euery one is giuen to follow a multitude Of this doctrine some may haue vse now some hereafter And seeing as Aeschines saith we must learne that now whilest we be yong which we must practise when we be old I shall think the word of God hath it fruit if any shall beware by it practise it hereafter First I note wher the holy Ghost flatly forbiddeth the following of a multitude that it is a thing that commeth to passe daily we must not think the holy Ghost giueth precepts of those things that come not to vse in 7. yeeres this is one chief point in all offices Plato in his Alcibiades had perswaded Alcibiades to liue iustly al his life time he promiseth that he will do so I pray God saith Socrates you may begin and also continue but I feare least the sway of the multitude carrie you away and to an Elder he writeth though the multitude do not change you yet it may be as rubs in your way I will shew you a reason hereof Rom. 7. Paul saith there be many good things that I would doe and cannot and many euill things which I would not do and yet doe them And why because there is a law in my members rebelling against the law of the Spirit But when there is a law of companie comming to then the case is dangerous and in a double perill 2 There is an vse of following and this word follow is often in the Scriptures We must follow with choise iudgement and limitation The wise man saith it is the propertie of a foole to follow vniuersally that whatsoeuer he seeth others do he must needs do the same That eie is very weake that cannot look on a bleare eie but it must be bleared and Seneca saith in his booke of the blessed life We follow the droue like the beasts of the field when we thinke we goe to the pasture it is very like we should go to the shambles S. Iames vouchsafeth not to compare vs to liuing creatures but to the froth of the sea which is caried vp and downe with the water so we be caried and goe not The reason why we doe thus is because it is an hard matter to iudge but an easie matter to giue credit We beleeue how we should liue we iudge not We may see what their iudgement is by the Logicke which they vse they rest only in examples and similies which how weake argumeÌ„ts they be euery man knoweth no man will admit them in disputation Yet when we come to examples see what iudgement we shew we take them by tale and number them not we neuer waigh them as he said No man would so receiue his groats as we doe examples we ought not therefore to follow without choise We must not pleade simplicitie and say we came but behind for if we coÌ„sent it is enough though we be not the foremen Rom. 1. 31. we must not onely eschew those that do euill but those also that consent to euill and Ephes 5. 7. we are charged not to be companions with them And how is that Dauid telleth you Psal 50. 18. thou seest a theefe and dostrun with him 1. Tim. 5. 2â— Lay hands sodainly oâ—no man neither be partaker of other mens sinnes Act. 7. Saul threw neuer a â—one at Steuen but kept the clothes of them that stoned him and yet the holy Ghost bringeth him within the compasse of murther And so because the Iewes chose not Christ rather than Barrabas the spirit of God saith They killed the Lord of life wherefore with Augustine I say it is euill enough to follow and consent to euill 3 Many and few be respectiue words for so it is said in one place that Dauid had many sonnes How many seuen and in another place Dauid is said to haue a few souldiers How few seuen hundred So in that respect seuen are a great many and seuen hundred a few Againe least we should thinke a multitude to consist onely of rude and vnlearned and poore people we must know that by vulgus is meÌ„t not only those that haue chlâ—mydes but those that haue coronas also not only those that goe in round caps but them that goe in square caps also we may heare as vulgar speeches of the learned as of the vnlearned The 400. Prophets although they were learned yet they were a multitude and had a lying spirit in them And certaine it is they neuer proue truely learned that lacke religion and the true feare of God their wits serue them but to vulgar vses and to discouer themselues 4 The best things haue not commonly most voyces and it is a great presumption that the things are the worse if they haue a common consent This part is great therefore the worse saith Seneca So Aristotle great and good is not all one the first finder out of mans wisedome found out this and alwaies after made it his poesie The most the worse He found it by the earth seeing much pot-earth and little to make golde so there is much pot-reason And Aristotle giuing a reason of the hardest fairest saith first that they be so by nature and secondly because of the multitude of them that resist it This is a common prouerbe with Lawyers such as be ouercome appeale to the people This is espied out of the heathen and yeâ— our Christians cannot see But let vs come to the scripture Gal 1. 10. If I should please men I should not be the seruant of God i. the most men The Angels come by two or three at the most but the diuels are said in the scripture to come by legioÌ„s the scripture willing vs to flie the wicked saith flie the world because they are the most Hoseah compareth the good to gleaning after the haruest then the great haruest is the diuels a smal number the Lords Againe seeing they are so great a number they must haue a broad way but it leadeth to destruction Indeed it must be a great way in the which most must trauell and the godly haue a narrow way and therefore Dauid saith Lord shew me thy pathes and he lookes at the iournies end In heauen there is roome enough but hell as Ezechiel saith must be enlarged so daÌ„gerous it is to follow a multitude which is alwaies like it selfe ye may see how iudgemeÌ„t passeth on their behalfe when it is put
thunderbolts And if we consider it well if one be slauish the multitude is as a waspe the great man like a Lyon with bloodie â—eeth and therefore of greater force If we vrge the multitude a man may caution against them they are but sculles without braines authority is a great scholler if such a Rabbi be of the opinioÌ„ it is not like they should be out of the way Men commonly say that there are but the great matters of the Church and common-wealth to be cared for other matters are but rattels for children to play with But Dauid prayeth as well for the little hils as for the great mountaines and Christ saith we must be faithful in little and if we cannot better one talent the Lord should do iustice if he shuld put no moe into our haÌ„ds Elihu supposeth that in the Rabbins must needs be wisedome yet after he perceiueth that the greatest is not the wisest but the inspiratioÌ„ of the Almighty giueth wisdome Kimkie writeth that in their colledges they suffered the younger schollers to speake first to shew their opinions that they might not be oppressed with the authoritie of the elders and then afterwards the Rabbins and this order is kept in diuers Vniuersities vntill this day Many will say I had rather erre with Plato than speake truth with another a most prophane sentence And marke how these men going thus against the holy Ghost doe euen destroy Logike it selfe For what argument is this such a one saith it therefore I may doe it It is not against reason And to doe that which is nought and then to affirme it by authoritie young schollers haue learned to hisse it out and yet our Rabbins vse it themselues and cannot learne to denie it when it is vsed of others Againe in authoritie we know that it is required both that the author be not deceiued for if he be blind the blind followeth the blind also that we be sure that he will let vs know the truth But the holy Ghost saith all men are lyers therefore they will deceiue and our knowledge is in part euen in that part of our ignorance may the controuersie fall out and all our goodnesse is as a stained cloth and therefore no warrant is for vs in men but in God onely who hath all skill goodnes and therefore him we may follow not men and vnlesse Christ come down and worke among vs we may follow no mans example Cursed is the man saith the Lord Ierm 17. that maketh flesh his arme This Axiome and error was once in diuinitie The Pope cannot erre therfore the curse of God was on it we at this day denie it and say Pope Councels Church may erre This we say and hold in diuinitie but in morall matters wherein are most slippes wee haue let in the former Axiome Here Protestants will set themselues vp a Pope yea many Popes but the curse of God remaineth on it for flesh is their arme With great reason therefore the holy Ghost setteth it downe This were plaine enough if men had not a prodigious spirit of errour in them but for all this this is the fig-tree still and they that haue eaten the forbidden fruit come hither for fig-leaues Rabble such a one Looke through the bookes of the Prophets and you shall heare the people alwaies answere our fathers did it our Princes gaue vs leaue our Prophets defended it Let vs resume the argument of the Eunuch to Micheas he saith behold all speake good to the King for therein lieth the force of his argnment for it is as forcible to a carnall man to say the King would haue it so as all the Prophets to denie it Now I will shew you how a King was moued with this argument that you may see the force of it 1. Sam. 29. Dauid must be gone from Achish to morrow before day saith the King looke you be gone Why saith Dauid what haue I done thou hast done good in my sight saith the King neither haue I found any euill in thee Why then must I goe my Princes fauour thee not saith the King they thinke thou art not good Is that enough Dauid proceedeth and defendeth himselfe The King replieth thou art in my sight as an Angell of heauen but the princes of my people will haue thee gone Here the King is carried away with his Rabbins A strange thing that the King should thrust him out whom his owne heart iustified for two or three sonnes of Beliall Ioh. 7. they send to Christ two or three to entrap him in his speech they returne and say we neuer heard man speake as hee doth this was it onely that caried them Doe any of the Scribes and Pharisies or of the rulers fauour him But Ioh. 19. yee shall see the strangest thing of al they would haue Christ to be put to death wee haue a law say they by which he must dye The maior followeth for he made himselfe the sonne of God the law is Leuit. 24. So that their syllogisme might seeme very good but their minor was naught Well the law would nothing moue Pilate therefore they seeke a new argument for Pilate and that is If you let him goe Pilate you are not Caesars friend Presently against his owne conscience hee condemneth him to death Will you not doe it why Caesar will haue it so yee see then what force is in this Logicke argument and no doubt it will moue vnles wee put off both Pilates and King Achish nature 12 Euery sin hath two reasons for it an open and a secret reason the open is to blind the world withall yee shall see it in Iudas his open reason was the poore better it is the poore should bee prouided for than waste should bee made his secret argument was the bagge hee carried the bagge and paid himselfe for the carrying So that whatsoeuer they pretend the secret reason is the bagge The second argument is made out of the Smiths forge but schollers cannot answere it By Diana wee get our gold saith Demetrius and therefore great is Diana So that Diana shall be great if wee can get by het This is their secret argument profit makes it honest Thirdly we set downe with our selues euen to consume our selues so we may get And for this looke 1. Sam. 23. in Sauls oration Hearken yee sonnes of Iâ—mini can this sonne of Ishai giue you fields and vineyards and make you captaines ouer hundreds and thousands No no it is I that can doe it and will yee then follow him So that he that can preferre you or giue you a field or a vineyard either in Church or Common-wealth him yee follow So Balaac saith to Balaam Why come ye not when I sent for you am not I able to preferre you So that is alwaies their inward argument whatsoeuer is pretended outward Their fourth reason is this It is foolish to stand against him the King
more principall thing vnto vs but it is the thing steeped in the wine that worketh so although we haue things ministred vnto vs by the best meanes vnlesse the Lord put in his staffe all is vaine For as we may see some fed with cordiall and nutritiue meates notwithstanding labour of a consumption so wee shall see others sed with water-grewell and yet to bee very well nourished On this manner God worketh with the meanes and thus hee can worke without the meanes because the Lord would shew that he reserueth a power beyond meanes Although he established all things in a mutuall course yet he brought forth euery thing without meanes so the light was created the first day the Sunne the fourth day Men seeing their corne not to grow crie for raine but hearbes and fruits grew before raine True it is that we looke for things ordinarily now by meanes but they began without meanes as God making man at the first without seede now will increase them by seede his blessing being with his ordinance and not else But behold a further thing God worketh not onely by meanes and without meanes but also contrary to all meanes Christ when hee would restore sight to the blind man doth it with that meanes which we thinke would put out a mans eyes and blind the sight of him that can see whereby hee sheweth that euen contrary things obey him Eliah 1. King 4. to make salt water sweete putteth salt into them Such is the power of our God who bringeth light out of darknes which is the destruction of the light 5 As naturall men vse Gods creatures to stirre vp a naturall comfort so spirituall men must vse spirituall meanes for spiritual comfort For all things which haue a singular good vse may haue a singular abuse wherefore wee must vse sanctified things with sanctified hearts least abusing holy things we be giuen ouer to a vaine minde 6 When the Lord will haue a thing come to passe hee will also graunt the meanes so when the Lord will make his people gracious hee will giue them good Ministers and wise Magistrates and so make them to be feared of their enemies Againe when the Lord will make a people odious hee will powre contempt vpon Princes and take wisedome away from the Ministers Where we see what neede wee haue to pray for our Ministers and Magistrates Againe wee see that if wee would be gracious and in fauour with any wee must looke that we haue such things in vs as may procure their fauour as when that Timothy was exhorted to be without blame his vertues were rehearsed For the graces of God must onely make vs gracious but if we haue not receiued them no cause why we should be gracious 7 What promise soeuer we haue of God wee must wholy rest on that without distrust and yet must we vse the lawfull meanes which he hath appointed least we tempt him 8 We must learne not to tempt God for it is not of faith to omit any meanes that may helpe vs out of daunger yet must we apply our meanes to God and not put our trust in them but in God which wee may trie by this if our hearts bee as carefull to feele the forgiuenes of sinnes to heare the word to vse prayer Sacraments and admonition as wee bâ— to be deliuered from our troubles then haue we a testimonie of a sound heart but if we be carelesse of these and yet in trouble will leaue no meanes vnattempted then we may well iudge that our heart is more set on earthly than heauenly things and wee bee as yet more carnall than spirituall 9 If wee haue lawfull meanes to get our liuing wee must vse them if we doe and yet want we must still depend on God Likewise in sicknesse when we may vse the Physition it is well but if he cannot be had or if wee cannot recouer health by his meanes then must we not despaire but depend vpon the Lord. So when the Lord giueth vs his word we may not looke for reuelations but vse it while we haue it but if the word bee taken away then may we be wel assured that he wil vse some meanes to instruct vs. So not despayring when we haue not the meanes and ascribing all honour to God when wee haue them as Moses taught the Israelites wee shall bee more readie to glorifie him in our suffering being well assured that thus he deales with vs that he may more speedily and richly crown our sufferings And thus doth our Sauiour Christ reason with Peter when he drew his sword to defend Christ being but a priuate man saying Cannot my father send legions of Angels for my defence as if hee said vse no vnlawfull meanes to defend me for if my father would that I should be deliuered from these he would also send lawfull meanes to bring the same to passe but seeing hee depriueth mee of all meanes and doth not worke extraordinarily for my defence it is his pleasure that I by suffering should worke your deliuerance wherefore I am contented so to doe In like manner did the three children answere the King The Lord can aeliuer vs yet if he will not we will suffer according to his pleasure If we could exercise our selues well in this and like good meditations wee might be kept by Gods grace from murmuring and laarne to rest patiently on the good will and pleasure of the Lord. 10 This is the way wee must vse in trouble first to seeke counsell of God in his word then to giue our selues to feruent prayer and after to vse the meanes which God hath appointed not trusting in them This did Iacob when he was to pacifie his brother Esau at his returne and thus did the Israelites at the red sea they prayed and then they assayed to goe through the sea and preuailed to the confusion of all their enemies 11 We must vse the meanes yet such as are most safe and neerest hand which if they will not preuaile then may we goe yet further but when we vse the meanes then also we goe to the Lord otherwise the Lord will infatuate vs in the meanes or make them vnprofitable as in Asa because he being sick sought first to the Physitions and not to the Lord he dyed thereon So we see in Iosiah who though he were a good man yet because he went to warre without the counsell of the Lord was slaine in the same battell So is it Iudg. 20. they which had a good cause were twice ouercome in warre because they sought not to the Lord but when they sought to him by prayer then they ouercame Contrarily wee see in Ezekiah and other Kings that because they prayed to the Lord and then sought other meanes the Lord gaue them notable victories Otherwise hee may depriue vs of the knowledge of the meanes or if we haue them yet he will make them without fruite First then we must preuaile
they say Faith is too hastie it should take a greater pause A deepe point of policie to vse deliberation Well Faith is not to morrow it must be presently Christ gaue not so much respite to the young man as that he should burie his father And surely if we knewe all there is great reason of not staying n ithese matters There will be embassadours to stay our well-doing there are fellowes will vse a dialogue with vs and surely if we will needs shake hands with the world if we will bid the flesh farewell and take our leaue of profit it will be violence rather then a habit at first For these are such eloquent perswaders that if a man admit their orations he shall soone be pluckt backe from the right way or it is a maruell else 12 There is a great reason of honestie that we will not obey God if hee requireth our obedience wee haue other callings calling vs away we haue a good liking of this that Caesar commandeth vs to waite vpon him in the house of exchange Doth Christ not want a Christian as well as Caesar doth want a custome Surely wee must needes haue leaue of Caesar to serue Christ. Caesar is not greater than Christ and therefore euen by demonstration Christ must be first waited on As for those that thinke that the worshipping of Baal and of God wil stand together that we may serue Christ and Caesar profit and religion the errour for the grossenes is not worthie confutation for it is a manifest halting The very coÌ„mandement sheweth vs that we must be knit to God as a man is to his wife It is a possession in priuate and not in common if we do not so iealousie will arise But may not God and Caesar be serued together It may be so if they both command one thing but I would wish a mans eye in the obedience bee still vpon God For surely if God and Caesar bee followed in one thing it is hard to say how wee stand affected whether wee followe God or Caesar. And for this cause the Lord is faine often to pull off the vizâ—rd of hypocrisie herein that when God and Caesar haue parted companies it may bee seene how many thousands goe after Caesar and how scarce seuen follow the Lord. And if when God needeth his glorie needeth when his glorie needeth his Church needeth it is sure that rather than the Church should need Caesar must tarrie and giue place It is beter that Caesar should want an auditor than Christ an inheritour if Church and common-wealth want at once it is better the Common-wealth should want than Christ should be left destitute of seruants Let vs therefore wait on Christ not onely a mile or two out of the towne but euen to the riuers of Babel and not onely so farre as we can with the Câ—pernaites conceiue Christ with reason but euen to the resisting with blood not Christ as a King but as Christ to the bar we must not with Peter follow along to see what will become of him but hard at the heels to the bar of iudgement and to beare his crosse with Simon also if neede so bee euen through the lane of reproches though we see many pillars to fall away and to become flat Apostatacs through the ranke of false opinions and though iniquitie so get the vpper hand that there seemeth no religion to be left 13 Then we may be said to walke after Christ when as it is said Iob 13. we haue troden his footsteps when our steps stand as Christ his steps that is wheÌ„ our paces stand as Christ his paces and not contrary to Christ but agreeing with Christ in wel doing The best signe for our gouernmeÌ„t is to haue Christ his word in our eies But some through the bleaâ—ed sight of their consciences are afraid that Christ should looke behind and see them for going backward yea if they doe but dreame of him if they see but Paul or some good man they are afraid But if we haue the peace and testimonie of a good conscience we will desire that Christ would espie vs out as he did Nathaniel and others of his Saints 14 There be some notable markes whereby wee shall know whether our trauell be to heauen or hell First though a man be so close that he will not open the way whether he is purposed to trauell yet a man shall espie his intent by marking whether he sendeth his cariage if our carriage follow the flesh to the flesh we goe if it followe the spirit to the spirit it will carie vs Galat 6. If a man will conceale his intent yet one may discerne it by his iniquiring of this way or that way If hee aske how hee may goe to Canaan and which is the way through the wildernes it is an argumeÌ„t he is going to the promised land Thirdlâ— though he would keepe his iourney neuer so priuily yet he is bewrayed if when a man speakes against his Countrie and dispraiseth the Prince or people thereof he begin to be grieued and take offence at it So if when men disgrace God his word speake euill of the way of the Lord reproch his Saints we finde our selues mooued and not able to containe our selues from reprehension it is a token we are going to heauen-ward 15 Oh that men would feare and follow the Lord well follow we must one way or other If wee will not follow the Shepheard to the fold we must follow the Butcher to the shambles If we will goe to the shambles rather than to the fold we are beasts indeed and as the case is with vs worse than beasts But men here haue gotten an old distinction They say they will one day seeke the Lord that is when they are not able to turne their sicke bones on their beds but seeing they offer their old sinewes to the Lord he wil leaue them and they shall seeke but they shall not finde CHAP. XXXII Of Gods free Grace Iustice and Mercie and how we may trie our loue to God GOd saith the Apostle is a consuming fire Hebrues 12. 29. Fire and water are mercilesse who shall quench him when hee burneth there is nothing so cold as lead and nothing so scalding if it be heated there is nothing so blunt as yron if it bee sharpened nothing so sharpe there is nothing so calme as the sea in a boistrous weather nothing so tempestuous nothing so mercifull â—s God and if he be prouoked nothing so terrible to sinners And if his mercy were seuen times more than it is I know and am sure that hee is prouoked Well as the Lord will haue his power knowen in creating the world his wisdome in gouerning and his truth in his word and his mercy in redeeming mankinde so necessarily must his iustice be knowne in punishing especially those who seeing his creatures marke them not feeling his gouernance
not to him he needs it not we can do him no good but for his sake oh that we might do good to men For this cause I say the Lord hath giuen the poore a bil of his haÌ„d for the receiuing of his right which is due to himselfe in these words Whatsoeuer men do to one of these little ones they doe it to me Neither hath the Lord onely shewed his liking of this kind of mercie he hath giuen vs reasons why we should so doe as Luk 6 Giue and it shall be giuen to you againe these are brethren and therefore inseparable if we giue it shall be giuen vs againe If then we will driue away famine from the land we must giue so that with this sacrifice the benefit of the whole countrie is purchased But beside this Matth. 19 it is said Giue to the poore and ye shall haue treasure in heauen So that we shall not onely haue mercy if we shew mercy but the Lord himselfe will shew himselfe exceedingly thankefull to vs for the same And yet we see our diffidence herein And as the seede is not the grounds that receiues it but his that sowes it so that which is bestowed in mercy is not so much his vpon whom the gift is bestowed but his that bestoweth it So here is another reason we must giue because we haue receiued it the Lord requires nothing but his owne he requires nothing to be giuen but that we haue receiued of him therefore we see of them that receiued talents the Lord requires nothing to be repaid but his own There is hath bin these many daies a complaint against the pastors of the land because they feed as though they fed not and for this there is great hatred against them sprung vp from the people which though it be a iust conceiued wrath yet I thinke we measure theÌ„ not by the right measure that is by another measure than we measure our selues by for we haue a talent of riches as they haue a talent of knowledge wherein we are as slacke to performe mercy to the poore as they to the ignorant so that in condemning them we condemne our selues For as it is sure that the haruest is great in spirituall things there are but few labourers so in respect of temporall things there is as great an haruest the labourers are as few because as the ignoraÌ„t people are the haruest of the learned Ministers so the poorer sort is the haruest of the rich men Another reason is this because we cannot retaine it is therefore a good policie to giue and to make vs friends of the wicked Mammon We cannot carrie any thing with vs from hence haue we neuer so much here it is gotten and here it is gone and though we could carry our gold with vs yet when we come in another world that which is currant here will stand vs in no stead for it wil not go for currant there Wel admit these things could doe vs good yet we cannot carry them safely with vs for there are many robbers wil meet vs in the way therefore we must follow the manner of them that go by pirats they carry not all they haue with them but they commit all to others of their friends by writings and bils which we see to be vsed of our exchangers So then wee must carry with vs only our bils which will stand the spoilers in little steed though they light vpon them And surely the Lord hath made the rich his factors and exchangers here on earth and seeing the Lord hath giuen vs a bill of his hand for that we commit to the poore we may safely make our claime to all for this bill will goe with vs and shall be reade euen at the iudgement seate when Christ himselfe shall say Looke what ye haue done to one of these ye haue done it to me So that it is good to shew mercy because otherwise wee cannot long keepe that we haue surely if that which is spoken of mercy in the world should be cut off a great part of the Scriptures shuld be don away But amoÌ„g many reasons this may moue vs to mercy that in the time of iudgement the Lord will be content to leaue off all other actions of knowldge and truth c. and come to this one of mercy And albeit the Lord may challenge the other too yet because the special clause of iudgment shall be concerning mercy we must specially looke to this To apply this to our selues I neede not I cannot accuse men all mens mouthes wil condemne theÌ„selues the Preachers of the word neede not to bend their braines to finde out an accusation for this point because all men can doe it what is more vsuall than this mens deuotions growe cold And indeed there is greathardnes of heart there is much complaining but little redressing and therefore seeing the land doth accuse it selfe I accuse it not 5 This is the difference between the punishments here those in another life here no vehement punishment is permanent there the punishment is euerlasting yet most vehemeÌ„t Alas that there are no more fit termes to expresse it But small perswasion wil serue and a twine threed wil draw him that belongs to God but if he be a child of reprobation a cable rope wil not serue and though he should see the smoke and the mountaine of fire yet will he turne and sowse himselfe in the mire of sinne like a sow Take a man in a fit of a burning ague and ye shall heare him vtter such words and so protest of his paine as if it were vâ—sâ—fferable but this is another manner of age and shall vexe vs more than all the burning agues in the world and yet it shall continue Paul alleageth a very plaine reason why there is so little mercie among men Euery man seekes his owne and we seeke not the things one of another We forget we are members one of another and therefore the Lord needes nothing but our owne mouths to condemne vs. For seeing we call God Father I would gladly know by what title we call him Father There is no reason but that Christ is our brother and he hath made vs the sonnes of God for there is no fatherhood in God but by brotherhood in Christ. But how is Christ thy brother more than to another seeing he hath done as much for another as he hath done for thee Well if another hath as good a title to Christ as thou then he is thy brother too and if he be thy brother I say to thee as Malachie saide of the fatherhood If God be thy father where is his feare so if he be thy brother where is thy brotherly loue But Christ hath yet another reason we are not onely brethren because God is our father and Christ our brother but for that we are as neerely knit in coniunction as the lims and
to tempt vs to euill nor any euill wrought to take example by yet there abideth enough in the heart to corrupt the whole man For there is no euill in the wickedest man of the world but it is in mee and would appeare vnlesse the Lord did suppresse it 8 He was desirous still to keepe himselfe from deadnes and tried his heart with thankfulnes by speaking somewhat after meate receiued to the glorie of God if God gaue any good matter into his minde so to take it if euery one were silent then to raise vp some good occasion of speaking by reading or singing which were so vsed that when other things came in place to the aforesaid end they were surceased from because customable sticking to any thing bringeth lesse reuerence and profit And among other things he was very glad to speake somewhat to such whom he thought after God might make instruments to teach it to others more effectually than he could expresse it which thing he said we should learne of the Apostle Paul 2. Tim. 2. 2. CHAP. XXXVI Of hearing Gods Word TF the Psalmist Psal. 94. could make his argument Hee that hath planted the eare shall he not heare much more may we argue thus He that hath planted the eare shall not hee be heard Shall not hee heare saith Dauid shall not he be heard say we And surely in his creation he planted the eare to this end and therefore by the title of creating vs hee hath good interest to the eare but if the title of creation will not serue yet in respect that he preserueth vs continually which wee call his prouidence that interest may serue but if that serue neither yet Adam hauing through sinne alienated himselfe from God his soule his bodie and so his eares too by the right of Redemption the Lord hauing purchased vs a new and buying euery iot of vs againe as it were at the second hand in this right he may surely claime our eares Now if hee may claime them as they be his and in truth they be his then must we heare him or if they be not his and by no right appertaine to him then we are not the Lords Israel But if wee bee the Lords then I say the Lord hath saide hee cannot abide that a candle being light should be put vnder a bushell and that our eares which appertaine to him should be put to no vse which if they be they little or nothing differ from a carued image who hath eyes and seeth not eares and heareth not He will not haue vs come to the Church and the word beate and beate vpon vs and no more stirre vs than it doth the pillars or seates we sit on wherein we shew our selues to be but idoll Christians or counterfeite professors Then if wee must needes heare the nexte thing to be inquired of is the speciall subiect or obiect of our hearing We can heare a noise as of the beating of the ayre of the winde of the thunder or such like though it be not a voyce but alas a bare sound can doe nothing Secondly then wee heare a voyce but this is common to vs with beasts and what can the bellowing of oxen or the bleating of sheepe doe vs good So then neither a noise nor a voyce is here to be stood vpon which can doe vs no good How then there is yet a better thing and that is a word wherein one may expresse the excellent meaning of his minde to another and man may open himselfe to man Well then a sound is a thing inferiour a voice is somewhat more excellēt but a word is without question the best of all to increase our knowledge Now if the word be the most principal I would gladly know of him that is farthest from God if there be any word better or more worth the hearing than the word of God Then if we ascend from a sound to a voyce and from the voyce to a word and from a word to the word of God we see the word of God to be most principall and good cause there is why it should so bee the speaker of it is aboue all creatures and therefore his word must be aboue the word of all other creatures Whereunto if wee ioyne but the consideration of our reuerend regard in hearing but a Prince or a meaner Magistrate how we listen marke his speech scan and stand vpon euery word he speakes to vs to see what most concernes vs this will surely condemne vs for our negligence and carelesnesse in hearing the word of the Lord. But seeing the word is the best thing we will draw out another reason which is that wee then best imploy our eares when wee heare the word and in hearing can say Now I heare the best thing that I can heare this is the sweetest sound and now mine eares are put to the best vse I heare not onely a sound but a voice a word and the very word of God so are our handes best imployed when they are receiuing the sacraments our eyes when they are reading our feete when they bring vs to the house of God When wee thus haue once set our selues in worke we may well say All that I haue is in their best estate and put to the best kinde of dutie because our senses and the parts of our bodies are about the busines of sauing of our soules about the busines of the Lords glorie The Heathen said that the goodly ornaments of the world and frame of all things was most worthy the seeing as though a man were borne and came into this life onely to take a view of them and so to depart without hauing any vse or profite of them though he neuer felt the power of the Sunne or the sweetnes of flowers or any other thing much more may I say so much of the word though a man should neuer haue benefit by it yet so good it is of it selfe that it is most worthy the hearing though it be nothing but heard But besides our hearing the Lord hath ioyned a speciall profit to the word as either the sauing or condemning of our selues so that the word is therefore more carefully to be heard because it is accompanied with such a benefit as the sauing of our soules God saith Iohn so loued the world that he gaue his only begotten sonne for vs that whosoeuer beleeueth in him should not perish but haue euerlasting life But how shall we beleeue saith Paul Rom. 10. if we heare not how shall we heare without preaching and how shall they preach vnlesse they be sent So that it is preaching that brings hearing hearing breedes beleeuing and by beleeuing we are saued and so howsoeuer the iolly fellowes of this world and others accompt thereof to bee but madnesse or foolishnes this same foolishnes of preaching saith Paul bringeth saluation this foolish thing I say of preaching and this
Camels haire we as though we would correct the Lord for some insufficiency in his worke deuise strange attire Of one beast we haue the skin of the other we haue the furre of one bird we haue one feather of another another feather We carrie a pearle to shine on our finger and a burthen of silke to glister on our backes yea wee were the very excrements of some beasts and then we thinke all this is of our selues And that which is more we giue not rest to the dead but we borrow of them to set on liuing bodies as though the Lord had not perfected his worke in it vnlesse we our selues make the worke more beautifull And yet more monstrous is that which maketh me maruell what our proude dames meane to set vp signes in their forheads Tauerners indeed haue signes to call in all that goe by freely to come in and there to haue entertainment and what can be thought of our signes on womens heads but that they meane to make tauernes of their bodies to entertaine whosoeuer will come to them Well if neither the Prophets can preuaile nor Preachers can profit to the taking away of this pride I will say that as the Lord will not let his spirit alwaies to striue with man so will he not let his word alwaies striue with man but they shall die in their sinnes in which now they lie in peace and without all reclaime they shall goe to the Hels with which they haue made a couenant 13 Man seemeth to be great he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is naturae miraculum mensurarerum omnium but better things about man than these Augustine reduceth to foure letters of his name the 4. parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby hee would signifie that it was either a Compendium of the whole world or that he had dominion of euery part of the earth Besides Adam is said to be the sonne of God euen by adoption I confesse it to be a great dignitie but then we must know that it is rather in the great goodnesse of God than in the worthinesse of man and all these titles which he giueth to man as that he calleth Magistrates Gods and Ministers Angels and the Apostle saith Ye are a kingly Priesthood these doe not so much declare the excellencie of man in himselfe as the great goodnesse of God that he should vouchsafe to communicate some part of his excellencie with man yet man must not so suffer himselfe to be flattered of Sathan that he thinke better of himselfe than he should or lesse reuerently of God than he ought The diuel feeling the fruite of his former pride when he would needs trie how well Gods seate would become him hee would faine haue brought man also to the same presumption that hee whose felicitie hee now did enuie being found in the same fault might haue tasted of the like punishmeÌ„t with him And without doubt al men should haue done had not God of his great goodnesse otherwise prouided for man But what is man that God should so wonderfully prouide for him leauing his owne Angels vnprouided for I meane those that were his Angels before they fell Surely if we consider man not as he is in Christ but in his owne nature we shall see what he is not a God as hee would haue bin nor as an Angell as he shall be but such a thing as may â—eare any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extenuation that can be deuised yet our corrupt nature is readie to dispute with God and wee will not feare to say vnto God as Iob said vnaduisedly chapt 13. Who is hee that will pleade with mee then speake thou and I will answere thee or let me speake answere thou me Thus Iob challenging God to disputation was readie either to answere him or to replie vpon him But what art thou O man that disputest with GOD And indeede when God being prouoked to disputation had disputed with Iob a while had vrged him very sore Iob could answere him nothing but this Behold I am vile what shall I answere thee I will lay my hand vpon my mouth Once haue I spoken but I will answere no more Alas then what is man either in wisedome or in worth In wisedome though as Zophar said Man would be wise though he be but a young Asses colte what is hee to GOD In strength nothing for though the Lord had neede as hee hath not what could man helpe him Man is not great in viewe nor a rocke in his flesh a little paine doth trouble him a small disease doth cast him down a little affection carrieth him hither and thither and though he ouercome all these yet he is weake to resist death and if we could doe the Lord good I thinke he would not vse vs because we are by natare readie to take part and to ioyne hands with the enemie against God himselfe Againe mans time cannot be great being but a spanne long and yet a little Emot will be long in creeping the space of a spanne this time is the time of a post bird arrow or thought a post hath but a small time a bird in her flight hath lesser and an arrow lesse than that but a thought hath almost no time at all And in my iudgement besides all this there is great reason why God should not make any account of man if it please him to vse lege talionis because that man doth not make any account of God and seeing we esteeme not God I see no reason why he should esteeme vs and that we doe not esteeme him this shewes that we preferre before him our profit our pleasure and all Our parents left him for an apple Ahab had rather haue Naboths vineyard than haue him we all like our pleasures better than him generally we will not sticke to sell bodies and soules for a little thing and indeed for lesse than Esau sold his birthright But of all places to shew the mercy of God in chusing vs and our vilenesse being chosen the Apostle â— Cor. 1. 27. bringeth in fiue notable tokens of them whom God hath chosen whereof foure are very base and the fift is lesse than nothing 1. The foolish things of the world 2. the weake things of the world 3. the vile things of the world 4. things that are despised 5 things that are noâ— CHAP. XXXVIII Of hypocrisie and hardnes of heart HYpocrites turne the inward side outward the godly turne the outward side inward the hypocrite beginneth where the godlie man endeth and the godly man begins where the hypocrite endeth the hypocrite gallopeth into great shewes at the first godlinesse proceedeth in holines by de grees as being troubled with a great house of sinne which they are faine to draw after them 2 We must not professe all outwardly
I teach But where the Spirit is carnal as Bernard saith where there is a mouldie soule a drie heart where the Spirit is turned into flesh there men loue these pettie ioyes and bitter sweetes But yet not to foster any mans imperfections the Church hath childreÌ„ of perfect age shee had babes yea euen such as are in their lumpe like the Beares whelpe wee cannot come from Beersheba to Bethel at one step These actions in themselues are not vnlawfull but â—â—fles are for babes which the Church beareth with vntil God prouide better sor vs not commanded but permitted as Paul when he was a childe spake as a childe and wee are all in the estate of children 1. King 11. Salomons men that went to Ophir did not only bring gold and siluer necessary for the common-wealth but Parrats and Apes for children 10 The true rule of mirth is set downe Ephes. 5. 4. it must not be rotten mirth mirth of concupisceÌ„ce to speake plaine such as is obscene and scurril mirth corrupting good manners concerning which Bernard saith if it be a shame to heare let it be a shame to speake Secondly the mirth may not be Dymicâ—s pricking mirth quipping myrth and â—aunts to please our auditors with The third thing is that it be not without reason vnreasonable mirth feather-mirth when there is no cause to bee merie when a man hath a conceite of himselfe to which Paul opposeth thankes-giuing that our mirth may bee gracious And thus much for the first kinde of corrupt mirth There is a second kinde Ierem. 15. painted out I sit not in the assembly of mockers because of the companie which is noted Hos. 7. When that Kings would be merrie they must haue an hick-scorner and a common jester to come among them this is Tauerne-mirth and the fooles cannot else be merrie So then our mirth is euill when we make not choyce of companie Thirdly not vsing of the right time is vitious here Iob. 21. 13. They spend their dayes in wealth and suddenly they goe donne into the graue It is that whereupon Augustine saith I would that men did not onely leese their time I wish they might not loose bodie and soule also Exodus 30. They sit donne to cate and drinke and rise againe to playe But Eccles. 3. Weeping is first afterwards loye Ezekiel 9 The Mourners are marked with the Lords TAV Wee make our studies-labours and trades a parenthesis to our play whereas our play should bee a parenthesis to our labours Lastlie measure and manner must bee obserued Prouerbs 22. A Foole when hee laugheth lifts vp his voyce but the wise man is scarse heard it is like the fire of thornes a little fire and much cracking so in a foole much laughter and little cause We may not as Fooles tire our selues with laughter seeing thou must stand before the barre in iudgement how is it that thou canst so laugh saith Chrysostome And Hylarie saith on Psalme 137. All our ioyes in this life are as the waters of Babylon Wee must reioyce in trembling Psalme 2. If we haue not this we keepe no order in the rest Remember to obserue these rules 11 In our pleasures wee are especially to beware that wee take no pleasure in pleasures Men must not be mirth mongers that is men must not studie for mirth And what is the reason Surely because where there is an exceeding and ouer much desire of a thing there is like to bee an exceeding and ouer much vse of the thing when wee haue it which is our reason against ambition and couetousnes for riches and honour in themselues being good by an excessiue desire and vse of them are made naught The ende of our mirth must not be onely to bring pleasure and that pleasure may bring ioy for then we shall reioyce to reioyce and this is Idolatrie For it would be preiudiciall to our reioycing in God for whatsoeuer hath an ende aboue this ende is dangerous One saith very well if my bodie be but a strainer for meats and drinks to runne through If I serue for none othervse but to make reporte of the sweete and sower taste of this or that surely my life is not worthie of life Againe wee must beware in our mirth that wee haue not a care to please our hearts our hearts being vnsearchable pittes if they followe naturall things they growe to be too natural and therefore they are sometimes to be pressed and imprisoned vntill they smart least hauing too much libertie they cause euery vaine in soule and body to smart in the ende 12 Youth especially is to take heed of pleasure for though fire be good yet in flax or tinder it is not good So though pleasure be good yet pleasure in youth is not good We need not plow for weeds they will grow fast enough in the fallow But some will take pleasure in youth especially and they purpose to become good and to liue grauely hereafter and to behaue themselues solemnely afterwards This is to make a couenaÌ„t with the diuell as the diuel said to Christ I wil come out but the time is not come yet so we wil leaue pleasure when the time coms in the meane time he keepeth vs in a purpose wherefore there are more in hell than in heauen Young men make their sins of a double die crimson sins they become a disease of the bones and custome is turned into a necessitie whereupon diuers say I would faine but I cannot leaue them whereof where one doth recouer forty rot away If Sathan can make our youth an vnprofitable age al the ages after hardly any good to be looked for For if he once nippe the blossome where is the hope of the Autumne where may we looke for fruite Well if wee will needes vse pleasure wee must set downe some measure 13 The diuels rules neuer haue exceptions but God his Saints must learne restraint we must neuer make our hearts the stewards of our affections that our thoughts wander not in them and least in desiring things too much we exceede when we haue them There must be the least appetite of those outward things because there is the least vse of them If a man cannot want them he will abuse them wheÌ„ he hath them It is true that Ierom saith Their originall or beginning is honest but their growth and greatnesse is deformed and that also Sinne is very reasonable at the beginning and very shamefast Thamar went first to play the whore with a vaile before her face but now with an open face First honest recreation and then a pleasure of vanitie recreation before labour to play before we studie We vse pleasure but to no good ende So Elies boyes would haue the fat without any reason Iudas could see the absurditie of this To what end is this ointment spent wastfully we vse such things
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
hell what if there be a punishment So when we haue made vs a commandement to our selues out of that Pasâ—e feede then at length we shall come to say what if Christ his meaning was not sometimes and by another Then they would giue that they got and a thousand times as much more if they had it to be ridde of that if peraduenture In a doubtfull precept note that which is lesse Austin hath this rule This sense is good and godly and so is that holde both for feare of quidsi what if I tooke the wrong sense In a matter of controuersie remember both waies Who would not be their schollers who may be so indifferent but it is not so There is a rule out of Seneca I doe the rather alleage him because the fathers tooke many things out of him and I suppose there was in him something aboue nature One wrote vnto him to knowe how he might knowe riches were not the chiefe felicitie and that vertue was He sent him word that whether vertue were or no is was neuer doubted but whether riches were it hath beene a controuersie chuse that which neuer came into controuersie So whether to do our duties diligently be good or no it was neuer doubted but whether by another or sometimes our selues it was doubted of in the most ignorant times But this subtle dispuring as Paul calleth it will prooue foolish and this shifting of things by distinction vnlesse they be grounded on the word of God Austen held it wisedome to acknowledge a fault where is none the wise man faith I was afraid being sure of the truth I dread all my doings this is the reason of the regenerate man CHAP. L. Of Gods promises excellencie and truth of Gods word and how â—he wicked abuse Scriptures IT is a thing worthie the standing on to consider how the Apostles out of God his propromise deduce arguments of obedience as among many 2. Corin. 7. when the Lord hauing promised that whether wee abide in our houses hee will dwell with vs or whether wee will goe abroad hee will walke with vs or if we be afflicted he will receiue vs out of this promise the Apostle bringeth a conclusion that wee should therefore cleanse our selues This would see me a strange consequence that seeing wee are cleansed wee should cleanse our selues for some haue made a cleane contrarie conclusion laying wee are cleansed let vs defile our selues seeing grace doth abound let vs sinne 1. Corin. 7. The Apostle in the person of the godly reasons thus the time is short let vs therefore vse this world as though wee vsed it not The same Apostle out of the same premisses in the person of the licentious liuer frameth a cleane contrary conclusion as 1. Corin. chap. 15 Tomorrow we shall die therefore let vs eate and drinke let vs vse the world because wee haue it let vs stuffe our selues with pleasure because our time is not long So runnes the tenour of their conclusions Because God hath mercie enough in store and Christ his blood cleanseth vs from our sinnes therefore faith the carnall Gospeller least the blood of Christ should want matter and mettall to worke vpon let vs wallow in sinne for Christ hath blood enough to cleanse vs. Well the Apostle I say reasons in a contrarie manner Christ hath washed vs let vs not therefore defile our selues againe and that which is more strange he deduceth feare out of the promise Wherefore for our vse we must learne whether in reading and hearing the promises of God the same minde be in vs which was in Paul when hee saide and saide truely that hee had the Spirit of God in him and nee that draweth out this conclusion of the promise of God We are raised therefore wee will raise our selues let that man know hee is of the same spirit that the Apostle was But he that concludes on the other manner We haue promises let all goe where it will that man must suspect his estate hee makes not a good conclusion And as that so this is true the nature of God his promises is not to be a placard to sinne but a perswasion a motiue an inducement to holinesse of life and to the feare of God So that they that vse the promises as they doe saying God is mercifull Christ dyed for vs. The Lord will forgiue vs and so stuffe themselues with promises till they haue made them a pillow for sinne they abuse themselues True it is that the sweete Psalmist saith Psal 131. Mercie is with God What Not to make bold with sin but to feare him Such sophisters then shew by their reason of what spirit they are and to whom they belong that is to the diuell For seeing it is of the mercy of God he is become a great preacher and publisher of God his promises and yee shall not haue a promise but he will alleage it hee is a greater enemie against Moses and against those that vrge the law calling them Moses his Ministers and Doctors of Despaire and all to this end to sow promises vnto vs that we might take no thought but still make this conclusion Christ hath died be bold to sinne It is good therefore for a man to watch himselfe whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse which if hee haue that man may hope well of himselfe For the nature of a promise from God excludes securitie and therefore it must end in feare 2 We pronounce that the nature of a promise excludeth deserts deserts I say not debt for so wee should heare of it so often as mention is made of praying rewarding and rendering Against the Papists wee say therefore there are two debtes the one of desert as hire is due to a labourer for hee hath deserued it the other a debt of promise which is as well to be rendered as a debt of desert For example because I would make it plaine when the daughter of Herodias daunced before Herod he in the vanitie of his braine made a promise of giuing her any thing she would aske euen to the one halfe of his kingdome and after for the â—endering of his promise he made a coÌ„science of his oath Now no man I suppose that is of any valour thinkes that this vaine exercise deserued half a kingdome in his valuation for it deserued rather another thing far worse but the debt that is due is not of desert but of promise Shee could not come and say giue me because I haue deserued but giue me because thou hast promised No more can wee say vnto God wee haue done this pay vs but thou hast promised to vs therefore graunt vs what thou hast promised though nor to vs immediately yet to Christ by desert to vs for Christ his sake by promise thou hast made it a debt and to goe yet more narrowly to the nature of
lonish garment will cost him his hart blood Farre otherwise is the condition of the soule than is of the bodie for where as wee haue neede of a table and sundrie meates to cherish our bodie and of many sundrie drinks to refresh it of clothes to wrap it in of medicines to salue it and of many other things to support and beare it vp to the soule to the soule there is but one thing necessarie euen faith in Christ this is to it the bread that came downe from heauen the riuers of water flowing to euerlasting life this is Esaues coate that smelleth so well in Isaacs nostrels this is the soueraigne plaister this is all in all Oh how much better is that that needeth but one thing By this faith we obtaine the reward promised vs. True it is wee must fight and ouercomming we shall haue the reward Howbeit God doth not onely set before vs the reward and intaileth it to vs but he giueth vs also to ouercome hee assisteth vs he encourageth hee smiteth for vs he doth all for vs he giueth vs the meanes onely this he requireth that if we feele our selues ouermatched we will but crie to him if our heart faile vs to say to him thou art our buckler Let vs therefore presse downe the flesh and exalt the spirit CHAP. LXVIII Of the Sabbath IN Exod. 16. 4. we may read how the Lord would trie the children of Israel whether they wold keep the Sabbath or no he applieth the same speech in particular for the keeping of that day which generally is set down for keeping the whole law to the end that as diligent as they would be to keepe all the law so diligent should they be to keepe his Sabbath and that they might doe this the better both in keeping it themselues and committing it to posteritie the mercy of God is commended herein that he would giue them double Manna for the Sabbath day The like mercy he gaue to this people when they were in daunger of warre that the enemies that day should not inuade them Now although the Lord deale not in the same maner with vs yet the same promise is made to vs to take away that too much carefulnes of prouision which we might excuse our selues by Then we should trust to this promise and equitie thereof as Paul alleageth it 1. Cor 8 that albeit the Lord vseth not the same meanes to defend vs and preserue vs yet we may be sure that he will euer defend vs and minister to our necessitie 2 The keeping of this commaundement is the keeping of all the rest as the breach of this is the breach of all the rest for so he saith Exod. 16. 28. That the Israelites had broken his commandements when this one was onely broken 3 The want of the true doctrine of the Sabbath hath bred two extremities First in Papistrie it brought so many holy-daies Secondly in the Gospell many controuersies about the ceremonies 4 Of the auncient Fathers some thought that this day was ceremoniall and therefore was appointed of the Church as other daies might also be appointed and haue beene as we see Other some said it was meere ceremoniall and now is ceased so that now there remaineth a continuall Sabbath others seeking libertie haue beene contented to vse it as their occasion serued 5 In Exod. 16. Moses speaketh of the Sabbaths as a thing that was in vse before and came not in with his ministery therfore no reason it should be abolished with the same 6 Whatsoeuer was requisite to Adam in his innocencie and to keepe him from sinne is now requisite in regeneration to helpe vs out of sinne if Adam being perfite had yet need of meanes then much more we whose regeneration is vnperfite 7 If Adam being cleane from sinne had yet need of meanes to keepe him there from much more we from whom the dominion of sinne is but only taken away yet the remnants of sinne be within vs. This kind of reasoning is good for we vse it against heretikes to proue the necessitie of the Word and Sacraments Adam had need of the Word and Sacraments hauing the word in his heart and in the outward Commaundement therefore haue we need of these as he had though we could come to the perfection of Adam which as yet we cannot contrarie to the Anabaptist They will say we are risen againe then let them not eate let them not marrie let them shew themselues void of all humane infirmitie which must needs be if we be risen againe for then should we be like Angels 8 The Commandement of the Sabbath is of such nature that it was giuen for our infirmitie as is manifest for to him all daies are alike therfore he blessed it to man Gen. 2. 1. In that he is said to sanctifie it he did it not for himselfe but for man as he is said to sanctifie or blesse the Creatures for mans vse A man must labour sixe daies and leade a life actiue and the seuenth day he must leade a life contemplatiue in hauing a spirituall vse of the Creatures Why would the Lord haue the garden dressed euen for that it might be more glorious for there was the Summer and Winter budding and falling of the leafe which the Lord wrought by meanes Euen as needful was it that the soule of Adam should be dressed that he might grow for although he was made in the Image of God yet so that he should grow vp therein And this Commandement is for our imitation it is plaine by this reason because that the same words that are here to perswade him to the obedience of this Commandement is vsed Exod. 20. to perswade all others to obey the same therefore as Adam for his infirmitie stood in neede of this helpe till hee were translated to the heauens to leade a continuall Sabbath so is to vs. 9 The end of Marriage in the beginning was to preserue man in obedience since his fall there came another end to raise him from his fall and to helpe him in his obedience so the end of the Sabbath was one before the fall and another since 10 The morall lawe was not giuen first by Moses but renewed because the Lord had tried them long by tradition and they profited not as is plaine in euery Commandement and therefore this law for the Sabbath was not then first giuen but renewed as the others were wherefore it is no more ceremoniall than the rest 11 In this that the Lord maketh expresse mention of the sixe daies and afterwards of the seuenth it appeareth that the order of continuing the sixe daies is here noted to be vsuall and the Sabbath to come after therefore it was not then first deliuered by Moses it was before though much abused 12 Yea the ceremoniall law was in substance before Moses because we reade of Altars and holy daies for the sacrifices to be offered in
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
and complaining against them O Lord the reuenger of bloud behold these men whom thou hast set ouer vs to giue vs the bread of life but they haue not giuen it vs our tongues and the tongues of our children haue sticken to the roofe of our mouthes for calling and crying and they would not take pitie on vs we haue giuen them the tenths which thou hast appointed vs but they haue not giuen vs thy truth which thou hast commanded them reward them ô Lord as they haue rewarded vs let the bread betweene their teeth turne vnto rottennes in their bowels let them be clothed with shame and confusion of face as with a garment let their wealth as the dung from the Earth bee swept away by their executors and vpon their golde and siluer which they haue falsely treasured vp let continually be written The price of bloud The price of bloud For it is the value of our bloud O LORD if thou didst heare the bloud of Abell being but one man forget not the bloud of manie when thou goest into iudgement CHAP. XIIII Of shame and shamefastnes Rom. 6. 12. 21. 22. THere is is a shame that is two-fold First naturall as in Paradice that is an affection of Nature and this was good Secondly after the fall was shame but that was euill but that shame is of the beginning of that godly shame as temporall losse worldly sorrowe oft brings a partie to that godly sorrowe of which is spoken 2. Cor. 7. So this shame brings men often to that godly shame 2 Wee say in a Prouerbe hee is not past grace he blusheth that is true partly for some good and conscience remaineth in such A heathen Philosopher seeing a yong man come by him blushing saide vnto him Young man be not dismayed be of good comfort there is hope in thee this is the very colour of vertue meaning that blushing is a good signe It is an euill signe when men are past shame As in this Age of ours young men are bold and not afraid of anie Iob chapter 28. saith that young men ran from him for shame ours are impudent of fore-heads of steele out-facing matters with swearing c. I care not say they for them all let them speake what they will it is the saying of the heathen Orator to neglect what euery man saith of him This a point not onely of one that is negligent but of such a one as is altogether dissolute 3 There be manie other fruites of sinne beside shame Gen. 1. at the Creation all was good GOD saw it so therefore all the euill which we see is of sinne as confusion in the World distemperature in the Bodie maladics in the Soule all disorders of the House Towne Common-wealth come hence why then doth not the Apostle say sinne bringeth these The reason is for that these doe not follow the sinner euer presently the Lord doth not euer cast the sinner into prison exile sicknes c. yet this shame euer followeth him if hee run beyond the Seas saile ride goe into darknes yet the Lord is there and thy shame pursues thee Here note the goodnes of GOD and his wisdome after sinne he only giues this shame to vs that we should enter into our selues This first is a most mercifull way for vs if he should either prison vs plague vs with sicknes c. when we sinne it would consume vs we were neuer able to abide it so that this monitor is best Secondly it is a most wise way all haue this in them shame a conscience at all times and places but not so of other punishments we haue them not Againe many a man in prison exile and other plagues haue a stout heart and stomacke but shame makes him hang downe his head and repent none of the other doe so 4 There is a shame of the world such as are ashamed of men not of God in godly shame men are not ashamed of men but of God they cast down their heads goe from chamber to chamber and mourne c. They are ashamed to come before God yet they come vnto him and pray vnto him as Luc. 25. the prodigall sonne Luc. 7. Magdalen that came behinde Christ. Ierem. 13. Ephraims repentance is set downe hee saith I smote on my thigh as one in griefe I was ashamed Dauid Psalm 51. shames himselfe 5 There is a secret hiding of sinne that argues shame in men as in Adam Gen. 3. Dauid 2. Sam. 11. colours his sinne So we finde many excuses and clokes but the fruite of an euill life is shame and this must be voluntarie in Gods children ere they die What fruite hast thou had of a wicked life when as of foure and twenty houres in a day thou hast not bestowed two of them in the Lords seruice Of two and fiftie Sabbaths in the yeare thou hast spent these worse then anie day in the yeare what will become of it ere thou dye shame Sixe dayes the Lord giues to worke in yet serue him on those dayes begin with prayer and end with it Worldly busines distracts men therefore the Lords day is giuen to recouer vs from distraction and wholy on that day to serue the Lord. CHAP. XV. Of Iustification WHen wee speake of growing vp in the feare of God the word so translated seemeth to bee a word of quarrell and controuersie betweene the maintainers of mans iustification by workes and vs who either doe or would seeme to emptie men of all opinion of inherent righteousnesse that there might be nothing left in vs but the glory wholy be giuen to God For they would haue it that we should perfect our holines and so they ground that wee by holines might come to perfection Now concerning this their perfection which like proctours they so patronage if wee aske any of them if he be that perfect man or no there hath not been any found that would take it vpon him they cannot finde vs among their manifold orders one that is so perfect nay they denie them this perfection which thing if they doe in ciuill modestie thinking they can doe it and will not acknowledge it they lye both to God and the world All the quarrell is this I doe not dispute saith the defendant whether I bee perfit or not perfit but I affirme that some haue attained this perfection who be they Here they bring especially their two old fathers Zacharie and Simeon who were men fearing God holy and iust and therefore perfit and thus they thinke men are not so much to be abased as we thinke they are Now to beare out this point if we might stand in it I meane of growing vp to perfection the very opinion of the Catharoi such as were indeede the Puritanes in the Primitiue Church would not challenge this so arrogantly as they doe Many reasons may be made against them but we will vse that one of the
in death Three things to bee noted in this text The power of Gods word in the coÌ„uersion of sinners Three waies Note The first entry to godlines beginning of repeÌ„tance is a godly sorrow for sinne Psal. 4. 5. Esay 40. 6. 7. 8. Esay 66 and 57. 14. 15. Matth. 9. 13. The power of the plaine simple preaching of the Gospell The power of the word Heb. 4. 12. The word must pierce vs. Iohn 16. 8. 2. Sam. 1. 2. A false perswasion of the pardon of sins in many Signes of godly sorrow To be often touched with out amendment dangerous How foolishly many wold put off their sorrowes A true examination of our selues In our examination hee teacheth vs to follow the order of the commandements Note 1. Cor. 11. 30. 31. Simile Sorrow for sin the way to heauen Luk 16. True humiliation before sound coÌ„fort Rom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2â— Not to coÌ„tent our selues with sorrow for sin but to proceede to repentance 2. Cor. 7. 9 10 Note Repentance what it is Rom 6. 3 4. Phil. 3. 9. 10. 11. What is meant by the gift of the holy Ghost Act. 2. Sorrow for sin must be continued Note The scope of the text The loue of the Saints to the word 1 The diuers acceptatioÌ„ of these words kingdome of heauen 2 1 2 First it is taken for the meanes The keyes of the kingdom of heauen committed to all Ministers of the Gospell Looke to the translation Luke 17. 21. The Ministery of the word is the meanes to bring vs to the knowledge of Christ and so to his kingdome Graces bestowed on theÌ„ which vse the meanes well Obseru 1. He that will goe to heaueÌ„ must make an entrance into it on earth How to know where a treasure is Wherfore so few loue the Gospell and meanes of saluation Sacraments Meanes of least shewe may bring vs greatest graces Obseruation Few loue the word How to speak of a parable Sense of the place Doubts in our first conuâ—rsion The mindé may be deceiued the heart cannot so be being truly possest of the word How the word is found before it be sought God turnes away his couÌ„tenance from his children for a time God hath a different respect of yong and old Wherfore we waâ—t good things Ioy of saluatioÌ„ how great Gods proceedings with his children To labour for the ioy of our saluation Psal. 51. Two sorts of ioyes in receiuing the word The ioy of the minde of the heart note the difference Seate of faith An apt â—imilie A good triall of some ioy The fight of a Christian. Similitude of building Similitude of warfare Euery Christian a builder and a warrier Striue to enter in at â—â—e â—â—raite gate Premeditations before men be resolued to follow Christ. Christianitie a warfare To renounce reason first Anger To fight with reason and affections a hard battell To fight with penurie and want Satans practises in temptations Wherefore many are ouertakeÌ„ with temptations Ephes. â— Philip. 4. 14. Rom. 8. The wicked by faith purged made Gods childreÌ„ The summe of the two former Sermons Sense What must besold before wâ—â—aÌ„ possesse Gods kingdome Consider three things 1 2 3 Iames 5. The change of on sinne for another Secondly all sinne must be forsaken Herod Ananias Iudas 3 Sale of sia for euer Not sufficieÌ„t to leaue sin but meÌ„ must mourne for it vntill they come to souÌ„d griefe How many deâ—eiue theÌ„selues when they know their sinnes are pardonable not labouring any further for an assurance that they are pardoned To harbour some secret sins in our breast To be religious rather than so to seeme to be Of infirmities Inward corruptions To maister naturall corruptions Video meliora proboque de â—â—riora sequor Note The messenger of SathaÌ„ within vs. Pride How to carri-ourselues in a temptation Câ—rnall securitie feare dangerous Note A greater studie and care for the increasing of this inestimable treasure The necessitie of Ministers Pastors Docters and Elders in the Church of God 1. Thess. 5. 12. 13. This is not meant of ciuill Magistrates but of the gouernours of the Church Matth 9. 36. Mark 6. 34. The people of God without a shepheard for all the great learning of the Doctors Matth. 9. 38. Who be onely true Ministers The miserie of the people without a Pastor Matth. 23. 37. Luk. 13. 34. Ephe 4. 4. 5. 6. The ministerie of the word the most necessarie thing in the world 1. Pet. 1. 23. 1. Pet. 5. 8. Great danger of not hauing a godly Pastor The vse wher vnto God hath appointed ministers Rom. 10. 6. 7. 8. Rom. 10. 17. Preaching the onely meanes to worke faith in vs. Luk. 16 31. Matth. 16. 19. The Lord in his mercy wil haue his children certaine of saluatioÌ„ in this life to their vnspeak able comfort Exod. 20. 18. 19. If the Preaching of the word worke not faith in vs we could not beleeue though God spake to vs himselfe nor if one should come from the dead Iohn 10. 24 25. 26. 27. 28. Note Rom. â— â—â— Though their holines be neuer so great in the outward appearance they shall not stand in the end Certaine condemnation of the wicked The assured comfort of Gods childreÌ„ in Christ. Iohn 20. 23. The dutie of Ministers Ephes. 47. 8. Attendance in reading 1. Tim. 4. 13. 1. He must reade studie the worde of God diligently Malach. 2. 7. Iosh. 1. 8. To meditate in the word day and night Psal. 1. 2. To meditate in the word daily 2. He must teach the word The strait account of the Minister The order of his teaching is to build vpon the true foundation Iesus Christ. How to know onâ— that preaches with the power of the word He that â—uildeth not vpon that foundation is an Antichrist Acts 20. 27. Hee must teach all the counsell of God Luk. 24 45. 2. Tim 4. 2. Matth. 22. 29. Hee must pâ—icke forward the godly to increase in godlinesse beate downe the obstinate with the iudgements of God comfort the penitent with the promises of the Gospell To apply comfort to the penitent sinner The minister ought to go tâ— the houses of his charge Gen. 3. 19. Priuate meanes as well as publike must be vsed by the Minister Luk. 10. 38. 39 19. 9. Acts. 20. 20. That which is spoken to all is regarded of none or of few To admonish priuatly is to take all excuses away He must teach continually both in season and out of season Acts. 20. 31. Paul warned them with teares both night day 2. Timoth 4. 1. 2. Note He must pray both for himselfe and his people as wel priuately as openly 1. Cor. 3. 6. His office is to blesse the people in the Lords name Deut. 10. 8. Num. 6. 23. Psal. 118. 26. Iohn 17. Rom. 1. 9. 2. Tim. 1. 3. He must be circumspect in administring the Sacraments The minister ought to take account of their faith The sacrament pertaiâ—â—â—â—
to â—one â—â—â—â— the faithâ—â—â—â— onely He must liue a godly life to the example of others and also to stop their mouths which will be ready to speake euill of the Gospell if the Minister liue contrary to his doctrine Titus 2. 7. 8. Hee must watch ouer the soules of his flocke therfore it is requisite that he is able to keepe his own 1. Cor. 6. 9. 2. Pet. 1. 10. Acts 20. 28. He that is not a carefull watchman ouer his owne soule is not fit to watch ouer other mens WheÌ„ he preacheth damnation to others hee must be sure that it belongeth not to him c. 4 Hee ought to preach and teach as well priuately as publikely 1. Thess. 2. 6. 7. 8. 2. Tim. 2. 10. Coloss. 1. 24. Act. 21. 10. 11. 12. 13. Ioh. 12. 11. 12. 13. How a Minister may flie Matth. 10. 23. Ioh. 8. 59. Ioh. 10. 39. 40. Act. 14. 5. 6. How small a cast soeuer we haue receiued of the trueth we must not giue ouer striuing though it cost vs our liues The faithfull minister flies not from his flocke but by this meanes Philip. 2. 12. To disobey the Minister of God is to disobey God himselfe and to dispise his word Philip. 2. 12. Ioh. 10. 27. Luk. 101. 6. If he were the wisest in the world he must become as simple as a sheepe 1. Pet. 1. 33. How we be borne anew 1. Pet. 2. 2. We must grow from strength to strength Craue knowledge of God without ceasing Ihon 7. 17. 18. Iohn 4. Acts. 2. 1. Tim. 5. 17. The office of the Elders Note Luk. 10. 16. An example of receiuing an earthly Embassador Galath 4. 14. The people ought to feare the authority giueÌ„ by God 1. Thess. 5. 12. 13. A thousand worlds not comparable to the treasure of the faithfull Galath 6. 6. 1. Cor. 9. 11. Deut. 18. 1. Cor. 9. 14. Ves 7. Deut. 25. 4. Matth. 10. 10. Galath 4. 15. Without this heauenly treasure we are more miserable than brute beasts Note The people must pray coÌ„tinually for themselues and their Minister Coloss. 4. 3. 4. The Lord giueth his gifts to none but they which call faithfully on him 2. Thes. 3. 1 2. Few men haue true faith All men can not be saued and therfore all cannot haue faith Of a strong faith Luk. 19. 17. 1. Thess. 3. 9. The dutie of the people that hath a wicked Minister The blessing of a faithfull Minister Mala. 2 The carelesse Pastor shall become a notable diuell in hell They that caÌ„not belieue the preacher shall not belieue though one should come from heauen or from the dead c. Some learned men be like tunnes that are so full they can giue no souÌ„d A man may preach to other and be a reprobate himselfe 2 3 4 This Sermon was preached in the asseÌ„ble of many learned Diuines Epist. 3. ad Volus M. Dod of Hanwell Gregorie Doct. 1. Religion is the way to happinesse Psal. 1. 1. 2 c. and 1 12. 1. Deut. 33. 29. 1. What misery grace freeth vs from Note Daniel 5. 6. 2 What good things Grace maketh vs to enioy 1 A good estimation Prou. 12. 26. Note 2. Safetie 3 Consolation Rom. 5. 3 Psalme 4. 2. Cor. â— Psalme 23. The happines in the Life to come Psalme 16. The price of Grace The rarenes of it Luke 11. 32. Matth. 7. 13. 14. 3 The continuance of it Vse 1. Pro. 8. 10. 11. 2. Cor. 9. 21. Obiect Answer 1. Tim. 4. 8. Note 2. Tim. 6. 6. Vse 2. Ietem 4. Vse 3. Obiect Difficulties in Christianitie Answer Note 2. Cor. 4. 16. 17 Hebr. 10. 33. 34. Doct. 2. Psal. 24. 3. 4. Reasons 1 God hath a quarrell against hypocrites Psal. 32. 3. 2 He loaths their seruices Matth. 6. Luke 15. 16. 3 They liue in continuall danger Luc 8. 13. Prou. 10. 9. Ioh. 10. 29. Ioh 4. 4. 1. Iohn 5. 4. Rom. 8. 38. 39. Use. 1. Matth. 22. Answer Prou. 23. Ierm 29. Vse 1. Markes of an vpright heart 1. Vniuersall obedience Psal. 119. 8. 2 Growth in grace Phil. 3. 13. 14. Verse 15. Rom. 15. 14. Note Note 3 A constant conscionable vse of all the meanes Note Note 4 Respecting God in all things 1. Cor. 4. 3. 4. 1. Thess. 2. 4. 2. Cor. 13. 7. Iob. 31. 1. Gen. 39. 10. Note â— To receiue a rebuâ—e willingly and profitablie Note Obser. Vse 3. Note 2. Chron. 30. 18. 19. Doct. 3. A prerogatiue to be freed from sinne Rom. 6. 17. Reasons Ephes. 2. 2. Sathan is the maister of all sinners Their seruices Note 3 The reward Rom. 6. 2 Reason 1. Ioh. 3. 8. 9. 3 Vse 1. Luk. 9. 21. Heb. 11. 25. 26. Iob. 3. 2. Vse 2. Obiect Answer Luk. 6 4â— Mat 7. 17. 18. Strict obedience to â—e laboured for 2. Cor. 7. 1. Math. 5. 6. 7. Luk. 17. 10. Deut. 5. 28. 19. 1. Cor. 15. 58. Vse 1. Against Popish obseruations Colos. 2. 22. Against workes of supererogatioÌ„ Vse 2. Simile Augustine Psal. 83. 16. 17. Psal. 35. 26. 2. Cor. 1. 12. Prou. 10. 9. Eccles. 10. 1. Similies Why God seemeth sometimes to forsake his children Note In his treatise of desertions Priuatiuae gratiae sunt pâ—ures quam positiuae Ioh. 10 27. and 6. 37. Esa. 54. 10. Ps. 119. 8. 2. Sam. 15 26 Esa. 57. 1. 2. Reg. 22 20 Psal. 77. 1. 2 3. Esa. 63. 17. Can. 2. 4. 5. Rom. 7. 22. 23. 24. Psal. 77. 78. Cuncta Dei opera sunt in mediis contrariis 2 Iob 2. 2 3 4. a Iob. 13. 34. b Iob. 16. â—â— c Ps. 6. 1. 2. 3. 4. d See the book written of his death a Math. 27. 46. a Fox Act. Mon. 1555. Sept. a 2. Chro. 32. 31. 32. b 1. Cor. 1. 30. Ioh. 15. 2. Gal. 2. 20. Iob. 13. 26. Deut. 8. 2. 13. 3. Ioh. 15. 2. Cant. 5. Act. 9. 31. Rom. 11. 20. Iam. 3. 10. Pâ— 119 59. Act. 24. 16. Pia. 26. 1. 2. 2. Tim. 4. 7. Iudgements Simile Simile * He that beleeueth maketh no hast Tim. 6 10. Psal. 62. 10. Prou. 11. 28. Matth. 19. 24. â— Tim. 6. 9. 1. Tim. 6. 17. â— Cor. 4. * Or 〈…〉 Notâ— Note 1 2 3 4 5 6 7 2. Cor. 3. 1 2 3 4 1 2 Simile 1 2 3 4 5 Similie Note well Ephest â— 18. 1 2 3 1 2 3 4 Note Similie 1. Iohn 3. 1. Hebr. 11. 1. qui nihil de praeteritis cogitat vitam perdidiâ— Mithridates Cyrus Raâ—â—ang Maliâ—â— Gnâ—shar Duies I am seges est vbi Troia suit The vse of this Psalme to a man regenerate Ministeriall knowledge * Anno Dom. 1580 1581. Haresie Familie of loue True arguments of loue to the word 1 2 3 4 Wearines in good things Wearines in good things Loue God loue his word Ioh. 14. 23. 1. Argument of our true loue to God * Vers. 113. * Vers. 163. Naturall loue must giue place to heauenly loue Ciuill conuersation of heretikes Presumptuous sinnes Religion corrupt life cannot
be vncorrupt Popish superstition described The true religious and irreligious discerned in temptations and afflictions Simile Heretikes discouered by the crosse A shame to Protestants to suffer Papists to be more righteous than they be Papists may not be spared for their ciuill honestie Simile The 2. argument of our true loue to God loue to the word Application 1 2 Ieroboam RehoboaÌ„ how like one another 3 The third argumeÌ„t of our loue to God Gods word yeelds most profit pleasure glorie Note this of libertie The naturall man counts all spirituall things as paradoxes 1. Cor. 2. 14. To lameÌ„t the waÌ„t of others Application Many grieue for their own sinnes which are not grieued for the sinnes of others The fourth argument of our loue to the word * * Cor 1 3 4 Rom 1 1â— How sweet and comfortable the 〈◊〉 is of Gods children Conference and admonition Rom 1 12. 13 Heb 3 12. â—â— Iud. ver 22 23 2 Prayer Note 3 Thankesgiuing Meditation The 119 Ps. iâ—a Psalm of experience More attend hearing and reading than coÌ„ference meditation A Christians life is the meditatioÌ„ of the law of God c. Affections dead Meditation must be conâ—â—â—â—â—d Psal. 1. 2. Meditation must 〈◊〉 or on the word We will alwaies thinke meditate of the things we loue Wherefore so many neglect the word Application Obiection Answere Carnall securitie * How enemies are ouercome Not to shoote with the diuell in his owne bowe Secret sinnes not repented of Note How to prosper in a good cause How farre the faithfull are said to be wise Iehosaphat punished in his posteritie Meditation Note The â—inde of man Schollers wiser thaÌ„ their teacher Note The diuell helpes the wicked in their meditations Carnal Protestants * Fearefull tokens of publike calamities Most read not the wisest men WaÌ„t of faith and of a good conscience make many barren in good things Youth spent in vanitie commonly ends oldage in profanenesse Good death Note Old doting and â—arnail Protestants Youth blessed of God To keepe the word in a good conscience brings a man to wisedome Two speciall things to attaine true godlines True godlines â—ow hardly come by Euill waâ—es how manie wayes considered Ambition how euery sin nâ—r reasoâ—eth Striue against reason Couetousnes how to ouercome it Anger Corrupt iudgement Humilitie The first motions vnto sin must be crucified Iam. 1. 13. Rouing imaginations daÌ„gerous Why so few heretikes are conuerted How to labor against our corrupt reasoÌ„ Witchcraft If outward liberty brings inward bondage theÌ„ outward things may defile a man Wickednesse and wantonnesse Note To be taught of God The consideratioÌ„ of Gods iudgements Iudgements Whole folicitie in the word Meanes to he carefully vsed A good note of our loue to the word Note To redeeme the time fâ—r good meditations Of our loue to the word the true marke To hate sin Heresie Note Why we doe not more deteâ—â— heresies The part branches of this portion Note Simile Simile Wilfull ignorance and voluntarie perdition Simile Light refused for darknes Purblinde they are that either knowe little or knowing neuer so much doe practise nothing Darknes or light in whole or in part A lanterne yet may leade a man that will follow the light thereof Simile Particular sight and loathing of speciall sinnes Note Warrant one of the word Worke without warrant is a worke of darknes The word necessarie Ignorance cause to humble vs. Safe when the word directeth vs. Curiositie Godly care and studie The second argument SuddeÌ„ motions to good An oath The Prophet had our waÌ„ts weakenes Our vow in Baptisme euer to be remembred of vs. What a vow is Particular couenants Free-will How wee bee kept from holy vowes 2 Obiection of Sathan Answere Note well Simile We renue our couenant so oft as wee come to the Sacrament Heb. 5. 12. To vow against drunkennes To vow against whordome Vers. 107. 110. My soule is in my hand Against desire of reuenge The promises of God to his people vnder the Gospell Feeling This Pslame is an image of regeneration Simile The minde distempered Note Pray that thou maist see how God proceedeth with his children in the worke of their saluation Prayer and thanks giuing best sacrifices How Papists follow Peter Abels offering Heb. 11.4.5 Prayer â—ostirre vp ourselues in prayer Spirit of faith Zach. 12. 10. To offer vp our prayers to God albeit in perplexitie of spirit wee knowe not how to pray Rom. 8. 26. 27 Simile Confession of sinne Freedome of ioy and freedome of sorrow 1 God with his prouidence will watch ouer vs. 2 3 Similie Note well affliction soone tries godly and godlesse The wicked are but cowards vnder the crosse Christs teÌ„ptations Matth. 4. Hard to trust and rest on Gods promises Simâ—â— Few men truely fearing Simile To be poysoned with false doctrin or stung with an euill conscience No familiaritie with the wicked How the faith of Gods children suffereth from the vane imaginations of vnbelieuers Simile DiffereÌ„ce betweene persons callings and liues Note Note well the societie of the wicked Note To loue God only as we be taught in his word Similie To trust onely in God The godly often troubled with vnbeliefe Perseuerance Simile The coÌ„sumption of the soule How Gods saints haue many changes in this life and wherefore Ignorance Rom. 6. 2. Hope Feeling and knowledge how confirmed Wherfore the Lord doth no more blesse publike exercises Vers. â—0 Simile Good conference Note the goodnesse of the Lord to his children when hee plagueth the wicked Seuerall punishmeÌ„ts for seuerall sins Scorners Fornication Prayer A visible iudgement of God All vanitie both of life and religion is but deceit The word of God only neuer deceiueth vs. Testimonies The rich mercy of God to the faithful in opening their eyes when so many millions are left in darknesse and miserie Excessiue feare They may looke to be protected that haue a good cause and de ohandle that cause well Perseuerance Prayer Constancie in a good cause Feeling of wants Hard to belieue the word The triall of our faith when God delaies to perform his promises Two things sustaine vs in troubles Merite Simile The Saints euer bewaile the remnants of ignorance and incredulitie Perseuerance Difference betweene the faith of Gods children and presumption of the wicked Decaies of faith must make vs repeat our petitions often A godly iealousie ouer our selues a thing most necessarie Hic deinceps No superfluitie in this Psalme Coherence to be noted Simile Constancie in the faith in generall backesliding How to pray against enemies Note Rules for prayer against enemies 1 2 3 4 5 Some prayed with the zeale of the flesh When men proceed to the vtter contempt of the word God will rise against theÌ„ Generall plagues for the contempt of the word Contempt of the word in priuate persons Vse of the doctrine The wisedom of Gods children to preuent sin A singular grace to loue religioÌ„ when it is most
commonly despised We may not loue that best which the world esteems best A good rule Depth of mystery in plainnes of words Heart seat of diuinitie Triall of heart Note Note Affections Note Popish doctors of reasoÌ„ A wit not huÌ„bled hinders vs in godlinesse Loue. Canticles Griefes Motions Mercie 〈…〉 nts 〈…〉 they 〈…〉 〈…〉 câ—p 7 7. 〈…〉 true sense A two fold iudgement the one in righteousnes another in mercie We are to follow the holy Prophets c. in their holy affections Note Note The name of the Lord. The word the onely glasse to see and know the Lord. Iohn 14. 23. Psalm 119. A mirrour of godlinesse Freewill Albeit wee haue the light of the word yet the Lord must opeÌ„ our eyes before we can see Affection Anger Watchfulnes Simile To meet with teÌ„ptations before sinne be perfected Simile Godly feare The dominion of sinne Rom. 6. 12. Not to bee tempted Heretikes 〈…〉 â—0 Note Simile The blindnes of sinnes Simile Note the louing mercie of the Lord couering our manifold infirmities Simile The ChristiaÌ„ warfare The end of all deliuerances Thankfulnes Two principall props in trouble Esay 5. Godlinesse Afflictions Gods countenance Godly sorrow Loue to Gods word Simile God iust in his prouidence Note Diues and Lazarus Matth. 5. Incredulitie in Gods children Beleeuing the word That the 119. Psalme concernes all the regenerate Iobs sinnes Note A true propertie of zeale Galath 6. 1. Zeale for the contempt of the Word Of Zeale Diuers kinds of zeale 1 2 3 The first propertie of true zeale The first rule of true zeale Toleration of many things for the peace of the church The second rule of true zeale Two obseruations The second obseruation Simile Conscience of thoughts The third rule of zeale The fourth rule of zeale Triall of our obedience To heare with the frailties of Gods children Duties of loue euen to Gods children The fift rule of zeale Sufficiencie for the ministery The sixt rule â—â— zeale Difference betweene fretting anger and pining zeale Admonition Our vnbeleefe and wherefore we see it not Triall of our zeale Our vnbeleefe is shewed vs in the often repetitions of the commendatious of the word No idle repetitions in this Psalme M. Bradford and holy Martyrs much lamenting euer fâ—r their vnbeleefe The word of God a tried friend in troubles Simile Dauid against Goliah Triall of our loue to the word Triall of our loue to the word How Christians differ much from heretikes Heretikes cannot abide the word Good notes for prayer 1. Importunate in praier with God Luk. 1â— 1. 2 Wherfore God delayes to graunt our requests 2. Wisedome of he spirit in prayer Our times for prayer Sabbath Luk. 10. 41. 42 Callings Diligence in hearing and prayer Note Sabbath two Sermons the mornings 〈…〉 eâ—es Note Preparation and meditation Preparation The minâ—sâ—eâ— Balaams witchcrafe Num 23. 22. 23. Meditation The morning meditation 1 2 3 Note 1. Cor. 7. Ierem. 7. 13. Iob. 8. 2. Matth. 21. 18. The third point cheerefulnes in prayer Spirite of cheerfulnes a singular grace Note The fourth propertie in prayer is Faith Faith and patience A iudgement of mercy and of seueritie Note Note Note Secret sinnes Note Witchcraft Zeale Anger Hypocrisie Note Note Rom. â— 3. 4. 5. Luk. 7. 47. Dulnes Esay 25. â— Feare Consulting with witches Is Gods feare be wanting there is no temptation so great but we faâ—â— inâ—o it Triall of our feare of God False feare Simile Witchcraft A true note of Gods child The true ioy of the faithfull howfor it exâ—â—â—des all carnall ioy Triall of our ioy Simile Sabbath Dulnesse in prayer and other holy exercises Feare and ioy tempered together Loue to good things and hatred of euill things may not slakâ— in vs. Prayer AdmonitioÌ„ Relapse Polygamie Heresie or profâ—â—â—nesse like to follow our securitie The true faith worketh by loue Iohn 17. Furies Application Waiting an effect of faith AsouÌ„d faith breedeth a good conscience Incredulitie hastie A patient faith Impatience True faith not without good workes To iustifie diuersly taken How we are iustified by workes Simile Simile Simile RepetitioÌ„s in prayer how reprooued Simile Promises are generall Prayer must bee ioyned with faith knowledge Ripenes of iudgement and quicknes of affections whence Thankesgiuing the end of Gods blessings Many thinke they loue God his word religion wheÌ„ indeed they doe not Simile How to holde fast true Wisedome The cause of forgetfulnes is carelesnes Two things to be auoided first vanitie of minde secoÌ„dly worldlinesse if wee will entertain and possesse wisedome What to be auoided Simile To auoyd the societie of the wicked Citò longè tardè Psalm 119. and 1â—0 1 The practises of the wicked against the godly 2 3 What euill examples doe No hope of Lucre or preferment must linke vs in any league with wicked men Reasons of the former precept The delight of the wicked A true marke of the wicked How we must endeuour to sâ—irre vp otâ—ers â—o â—â—ad neâ— â—â—â— be 〈…〉 we haue not performed any such autie Psal. 119. It is not sufficieÌ„t to flie the counsells anâ— companies of the wicked Wee must hasteâ— to the societie of the godly 〈…〉 〈◊〉 â—â—al â— 1. 2. 〈◊〉 16. â— Gen. 16. 8. Vaine and vnprofitable changes of places of callings c. Two marks of a righteous man 1 2 Notes of a good conscience 1 2 3 Simile Simile Simile Good cautioÌ„s to keepe vs from sinne How the wicked walke in sinne know it not Profit by reading preaching conferring of the word We must store vp the word in our heart by prayer meditations We must not rest in the vse of one good meanes 1 Two causes of watching ouer our hearts 2 The second cause of watching ouer our hearts In what respects the worldlings leaue sinne The triall of our hearts whether in sinceritie wee loue the Gospell for the Truths sake or because we get some gaine glorie by it Cause of all sinne in our owne selues SataÌ„ is made a chirurgion to cure the corruptionâ— of the Saints How the pure heart stadeth fast in temptations Our hearts tried two waies The first by afflictions The second triall of the hart by our ioy and griefe in good and euill Desire of saluation How to discouer a couetous heart Care for the prosperitie of the Church a speciall note of Gods children Psal. 122. True triall of our ioy and sorrow Paul afflicted yet great ly comforted wheÌ„ he heard of the peace of the church and prosperitie of the gospell Triall of the heart in prosperitie To loue and speake the trueth in the least matters How God chasteneth his children for lying To speake the trueth in iudgement Scorne True knowledge where and how to finde it Triall of our hearts whether we principally respect Gods fauour in all our actions Contempt of the word what causes breed it 1 We say the rich and the mightie estâ—eme it not 1. Cor. 1. 2 We say it is too hard
Obiection Oâ—us est vel ipsis Angelis formidandam Bernard Rarae eximiae virtutis negotium est humana facultate superius I. Caâ—u How respect must be had of if â— mealling to the Ministerie â—iam in ipso Christo prius spiritus quam legatio oâ—um â—â—am arenâ— Many arguments of Christs excellencie in all knowledge and learning Ioh. 7. â— Mark 3. 2â— Pauls learning and knowledge in humanitie Nugae in orâ—â—acerd â—s quasi blasphemiae sunt â—oe-dâ—â—ouâ—tur ad riâ—uâ—â— oe-dius moâ—et Bern. Futurus Pastor Ecclesiae â—alis eligatur cuius comparatione â—aeterâ— merito gâ—eâ—â— dicaÌ„tur â—â—er ad Ocean Vehementer â—nâ—reâ—at attdâ—t tetâ—câ— sin minus vehementer audit frigidus * Gen. â—7 22. Chrysost. in Act. 2. Hier ad Greg. lib. Epist. 9. quid in te miratur multitudo si sua in te recogâ—osâ—at si â—â—â—â—â—e respiciat quod vltâ—â—â—e inuen at â—â— quae in se erubeâ—caâ— in tâ— queâ—â— renerâ—ndum arâ—â—traâ—â—â— offendat Cypâ—â—an â—â— epist ad Haeret. Consulenâ—â— de via si â—â—am in Dieauerit alia ipse iuerit non indicantem sequaris sed euntem Malus Minister Nisus diaboli 1. Cor. 9. 29. The euill life of Ministers how dangerous Simile Simile Eloquence in preaching Against such as are negligent in the Ministerie who by distinctions allow their sin but we must doe that which is without all controuersie not intermingling it with bastard distinctions Precepts large and promises narâ—â—w Interdum per alium Si forte Senecas commendation That Ministers must not be absent from the flock and performe duties by substitutes The promise of God ought to spurre to obedience The promises of God are not of any desert but free Two kinds of debts Note Against merit of workes * Or rather tâ—nure Hope Gods childreÌ„ want often peace of conscience The promises of God are a great treasure must make vs thaÌ„k full * Blessed iâ— the man whoÌ„ God chasteneth teacheth him in his law Psalm 94 â— 20 Simile Gods promises free The Iewes or Holâ—ueâ— described and how God found them â—erem 31. 1. Conditions annexed to promises either vnderstood or expressed The Bible is Gods Libra rie argumeÌ„ts to commend the excellency of it 1 2 3 4 5 6 7 8 9 How â—â—pâ—â—uâ— mâ—n aâ—use Scripture to their owne perâ—â—â—â—n 1 Pater nâ—eus mâ—or me Repâ—â—tus est in tormâ—serâ—i 3 Alâ—um Paâ—acletum mâ—ttam vobis 4 Tu es Petrus 5 Regnum Dei est mâ—ra vos 6 Sect mâ—nâ— pa em um omnibus The holy Ghost must teach vâ— Magistrates Numb 12. 1. 2. Remedies against a murmuring 1 2 3 Conferre all this Chapter with his Sermon of murmuring in the third part for there is but little added here which is not there yet I would not omit this Contentation Patience Wherefore we waÌ„t many things which we desire How we flie from God in trouble Nothing can please vs wheÌ„ we haue not our desires Magistrates The sinnes of this age grea ter than of elder ages The stroÌ„gest may fall Patience Psal. 62. 1 3. My soule kee peth silence vnto God Simile His halfepeniâ— and letâ—ise toe Aâ— vpright life and good consciâ—nce better than the fauour of men Simile The Lacedemonian saide of his shield to his souldier Aut hanc aut super banc Ruat mundus potiùs quà m noÌ„ fiat iustiriâ— Aut tu aut multi morientur The Crosse how needfull De hoc liquore saeâ—la futura bibent Alijs ministro meipsum consumo Iudicia erunt post iudicium Propter vitam perdere viuendi causâ—m Drunkards Aâ—â—tâ—erie Insoelices boni qui non habent tantam perseuerantiam in bono quantam mali in malo Nemo impune malus Impietie Watchfulnes Deus aeternus aeterna quid leuitati aeternitati Praemium aeternum aeternam requirit seruitutem Iud. 7. â—2 Christus perseuerauit pro te tu ergo pro illo A principle in the Ciuill law Nihil praesumitur fuisse actum donâ— aliquid superest ad agenduÌ„ Baldeminists said Monacho feruenti abbati calido Episcopo tepido Archiepiscopo remisso Simile Non perseuerare cultus est mutilus quatenus tantisper Erricoménoi Math. 7 Vbi incipis noâ—le fieri melior ibi desinis esse bonus Non quid â—geris sed quid supersit curandâ— si dâ—xisâ—â— sulficit defecâ—â—li Two wayes of presuming 2. Cor. 5. 21. Prosperitie The triall of our loue to the Gospell Securitie Note WhoÌ„ to feare most 1 Why sometime the euill prosper more than doe the godly 2 Note The wicked sometime prosper The afflictions of the godly in this life Of griefe and the temptations incident to it Prayers An euill griefe * Egeritur lachrymis dolor Griefe of passion and of compassion Griefe of indignation Griefe of emulation Griefe of contrition Griefe of a longing expectation in prayers Psalme 13. 1. Securitie in publike calamities Psalme 9. By euery gâ—â—â—fe SathaÌ„ will take occasion to lâ—ad vs to euill 1 2 3 4 Note Note To ouercome greate by faith and patience A sweete câ—nsolation for afflicted mindes Note Matt. 7. 1. 2 3. Excesse condemned Act. 4. 17. Austeritie Sobrietie Coloss. 2. Ioseph imprisoning his brethren Peace and prosperitie Popish Predestination ContentatioÌ„ A note vpon Gen. chap. 48. vers 21. 22. I die but God shall be with you Prosperitie To glorifie God in our present estate Hebr 13. 7 Faith Prophecying Reuelation 1. Cor. 14 37. The dutie o a Prophet Pastor Three kinds of false Prophets The people are to pray for the Preachers as well as the Preachers for the people Ieremiahs preaching Prophecying The certainty of holy Scripture Note Prophecies tried A note betweene the true false Prophets Pastors office in coforting the afflicted Law and Gospel Applications of Doctrine Simile The word of God must be charged vpon mens consciences and how many waies men faile in this 1 2 3 4 5 6 Thankefully to record Gods benefits receiued Diseases Triall of our faith concerning prouidence God heares the wicked otherwhile Note God will neuer faile his Corrupt reasons of blinde men concerning religion Remedies 1 2 3 4 How to depend on Gods prouidence He that beleeueth that Christ is his redeemer beleeueth also that God is his prouident â—ather See of murmuring in the third part Gods prouidence in the preseruation of Moses God is euer the same in his prouideÌ„ce to his faithfull children Luk. 18. If we will haue God heare vs let vs first see our wants Secondly feele them Prayer Prayer and the word goâ— together Ignorant and superstitious people doe much commend prayer but neuer call for preaching Secondly some respect preaching but not prayer Thirdly some do wisely respect both Fourthly some regard neither Prayer and exercise most profitable Simile Moses infirmity in prayer Triall of our faith by prayer Iam. 1. â— Prayer briÌ„gs feeling and experience The promises of God ought to stir vs vp vnto prayer Prayer not vttered by voice Simile To manifest our griefe by prayer vnto God Note The Lord liketh
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
of them that haue a care to please God The first is our grosse temptations for many trusting to good talke good education good companie and thinking themselues well setled are content to rest in these meanes and trauell not to see their inward corruptions and priuie temptations which if they be but burthensome vnto vs and make vs as it were sicke to carrie them it is a good token The second thing is by marking our affections if we loue nothing so much as the fauour of God feare nothing so much as the losse of it hauing found it if we carefully keepe it and hauing lost it if we neuer be quiet till we recouer it being content to want all things to haue it not staying in the possession of all things if we want it this is a good signe Thirdly we may comfort our selues if we feare God as well in prosperitie as in aduersitie and loue God as well in aduersitie as in prosperitie For euery man can feare him vnder the crosse as Pharaoh Saul and Balaam and euery man can praise God in abundance as who praised him more than Iobs wife being in prosperitie CHAP. 9. Of the Sabbath BY nature all daies are like as are all men water bread wine vntil God sanctifie them that is put them a part to a seuerall vse As amongst men the Magistrate the water in Baptisme bread and wine in the Supper so among daies the Sabbath Gen. 2. 3. because of Gods appointment are not to be accounted common Acts. 10. 15. What God hath made cleane pollute thou not Pollute thou not that is imploy thou not as thou doest other things to common vses but let it serue to holy vses only For nothing consecrate was euer put to prophane or ordinary vses Exod. 30. 38. To sanctifie is to make holy It is said God hath made holy the Sabbath For himselfe it is superfluous to whom all things are holy for vs and for our selues therfore is the sanctification thereof For 1. Thess. 4. 3. the Apostle saith This is the will of God euen your sanctification therefore he sanctified it for vs that is he blesseth the word which we heare vpon that day after a more effectuall manner and with a more speciall blessing to beget in vs holinesse that we may by it become holy as he is holy God then by his blessing hath sanctified it we by our obedience must sanctifie it that is be occupied in all those exercises of religion whereunto God hath annexed a promise of working in vs true holinesse To doe otherwise is to oppose our selues to the ordinance of God yet though we doe prophane it as much as in vs lieth the day doth remaine holy as Christ witnesseth A man may commit adulterie with a woman and yet she remaine chast Matth. 28. Now I doe say we doe sanctifie the Sabbath day by vsing the meanes by which sanctificatiō is wrought in vs as by prayer Act. 16. 13. priuately or publikely vsed Psal. 122. 1. and secretly among the faithful to be vsed before all other meanes Psal 95. 6. after all other meanes Numb 6. 24 or by reading the word or hearing it read Nehem. 8. 8. in the assemblie Act. 13. 13. or reading it priuately our selues Dan 9. 2. both to the triall of that which we haue heard Act. 17. 11. and for our owne priuate meditation If reading we doe not vnderstand we must prouide vs a guide either by word Act. 8. 19. or writing that is by Analogie or by hearing the word Preached which is the chief means of al the rest Luk. 4. 16. Rom. 10. 14. By singing of Psalms Psal. 92. 1. generally containing the praises of God or more particular as present occasion shall serue By meditation Psal. 92. 2. vpon the word preached or read vpon the creatures Psal. 143. 5. vpon Gods iudgements and mercy towards our selues our fathers house the places wherein we liue and the Church of God elsewhere by conference Malach. 3. 16. of that which hath done vs good or the wants we feele in our selues by vsing practise that is by doing those things which may testifie vnto our conscience and before men that sanctification is wrought in vs and that the meanes haue done vs good Matth. 12. 12. 2. Cor. 16. 1. 2. and that in things corporall which some haue set downe in a Latin verse or in things spiritual vttered in another Latin verse Without bodily rest we cannot thorowly sanctifie this day For Adam in Paradise and in the estate of innocencie could not doe it much lesse we as we are Therefore euen before the fall he had a Sabbath Gen. 2. 3. giuing him therein to intend the seruice of God wholy and only for the other sixe daies he was to dresse the garden Gen. 2. 15. The equitie of this commandement is the rule of nature whatsoeuer must be thorowly done must be wholy done We are to rest from the labour of the sixe daies that is from whatsoeuer might haue beene done or may be done after For which cause we are commanded to remember the Sabbath before it come We must abstaine from bearing of burthens Ierem. 17. 22. from buying and selling euen victuals Nehem. 13. 15. from necessarie labour in necessarie and at necessarie times that is both in seed time and haruest Exod. 34. 2. yea euen from whatsoeuer may seeme to haue a shew of holines in the very building of the Lords sanctuarie Exod. 31. 13. generally whosoeuer doth any worke on the Sabbath defileth it and committeth a sinne worthie of death The punishment which God threatneth to that countrey where this precept is neglected is the plague of fire Iere. 17. 27. And to keepe the Sabbath buying and selling therein is the Sabbath of the men of Ashdod and Tyrus Nehe. 13. If we must cease from our vocation wherein God hath placed vs and the workes thereof then must we cease from feasting games faires and such like of lesse necessitie of greater impediment for the Sabbath such is the Sabbath of the golden calfe Exod. 32. 6. And if we must abstaine from those things which in themselues are not euill then from surfetting idlenes doing of our owne wils and which at no times are lawful otherwise it is the diuels Sabbath not the Lords Es. 58. 13. Neither must we thinke if we precisely keepe the bodily rest and put on our best apparell that we haue satisfied our dutie for as bodily labour so bodily rest profiteth nothing 1. Tim. 4 8. Therefore we must take heed that our rest end in sanctification or else our Oxe and our Ass◠keepe as good a Sabbath as we No commandement is both affirmatiue and negatiue but this to meete euery way with vs euery precept else runnes in this tenour Thou shalt not this requests vs mildly and saith Remember nay it not onely desireth vs but it perswades vs and giues vs a reason
deceiueth 501 hard to beleeue it 508 sixe meanes to profit by it 173. 174 c with out it no faith sacrament or repentance 237 three questions of the operation of it 857 a good note of our loue to the word wherein it consisteth 470 a true marke thereof 471 generall plagues for the contmpt thereof 513 Words idle and euill prophane the Sabbath 170 World 43 their iudgement of the godly 262 the loue of it 721 in what respect it loueth sâ—nne 616 how farre it fauoureth the Gospell 820 Workes 15 826 two rules of good works 〈◊〉 the reward is of mercie not of merit â—â—7 motiues thereunto 827 they are necessarie for all 828 workes without warrant are works of darkenes 475 why good workes are to be done 838 Worship God requireth the vse of the body as well as the soule in it 808 147 wil-worship condemned 810 826 Wrath what sinne brings iâ—â— 651 how to speake of the wrath of God 696 how great it is 197 Y YOuth the sinnes thereof 100 vnbridled affections thereof how dangerous 636 726 it is dissolute 637 it being spent in vanitie commonly ends old age in prophanenesse 464 Sathan laboureth especially to poyson it 653 it must renounce pleasure 800 it is blessed of God 465 Z ZEale properties of true zeale rules of it 255. 256. 829. 830. 50. 542. 543 c. triall of it 653. 814. incident to all 517. diuers kinds of it 541. zeale of the flesh 46â— FINIS Or Posthumes Luk. 1 3. 2 Ioh. 1. Prou. 10. 21. Ephes. 4. 13. Intemperantiae genus est Seneca lib. 13. epist. 89. Non discentes necessaria quia superuacua didicerunt Seneca In his Schoolmaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hip. lib. 1 Aphor. 1. Pro. 25 11. Cypr tract 4. de Idolor vaâ—it Magnum esse solem Philosophus probabit quantus sit Mathematicus qui vsu quodam exercitatione procedit sed vt procedat impetranda illi quaedam princifia sunt Sen lib. 13 Epist. 89. In his Apologie In the same Booke D. Lopes Noctâ—s Atticâ— Gellius Phauorinus Da mihi Mâ—strum In his Epistle before his notes on the Reuelation M. Hopkins He knew right well the Poets wittie counsell Vos ò Pompilius sanguis carmen reprehendite quod â—â—n multa dies multa litura coercuit atque perfectum decies non castigauit ad vnguem Heb. 9. 14. Rom. 6. 22. Donat. in vit Virgil. Gen. 6. 9. Ruth 2. 20. Luk. 21. 1. 2. 2 Tim. 1. 26. Mat. 25. 34. Triall of affections How to labour for knowledge and affection Naturall affections When to suspect affectioÌ„ See more in the title of iudgement sect 1. Slothfulnes Feeling Of sudden gripes and nips in the bodie and feares in the minde Prayer In afflictions to descend into our selues and to ascend to God Deut. 30. 1. 2. 3 4. Simile The diuell cannot hurt vs till we haue hurt our selues The crosse doth seale and season Gods graces in vs. Three things in all trials Publike calamities must affect vs most Extraordinarie affliction in appearance See Affections pag. 1. Psal. 91. Heb. 1. A Papist became a â—amiiâ—st and so an Atheist and his end Feare of Atheisme to increase rather than Papisme The mistiking of our ordinary callings how dangerous Meditations in labour Mariage Entring into a calling without gifts to discharge it Change of places Immoderate or distracting cares Matth. 6. How blinde many be in themselues A dead silence in meetings * Iosias hearkened not to the words of Necho which were of the mouth of God 2 Chro. 35. 22. The godly afflicted consciences feare to displease God A good conscience how sweet and comfortable Prou. 15. 15. The word cures the conscience Esay 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely as wizards doe To find out our speciall sinnes 1. 2. 3. 4. 5. 6. Faith without feeling Causes of deadnes of minde 1. 2. 3. 4. 5. How it comes to passe that Gods graces are more sweete vnto vs at our first entrance into regeneration than after A conscience touched for small sinnes How to proceed in comforting the afflicted 1 2 3 Our ioy in the holy Ghost we cannot expresse Philip. 4. Rom. 14. 17. A threefolde pealce Psa. 41. 1. To beare with impatiencie of the sicke A sweet consolation for weake consciences after their often fals Rom. 11. Simile To powre forth our griefes into Gods bosome Not to hide any one of our sinnes 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Fasting Mariage Neglects in any occasioÌ„ of doing good The spawne of all sinnes in euery man A particular faith Examples God is most free in his mercie therfore let no thought of vnworthines keâ—pe thee from him Simile A measurable feare of death commandable Wishes of death euill Maister Greenhams death Not to iudge of any man according to his state in death How to profit by dreames 1. A naturall dreame 2. A good dreame 3. An euill dreame 4. A terrible dreame Vncleane dreames See more in the title of Humilitie sect 2. How we be hindered in godly meditations Deadnes and dulnes Rules concerning doctrine drawne from examples in Scripture 1 2 3 As Nicodemus Iohn 3 Simile Of starting ioyes and affections to the word which some haue while they are in the Church See before of corruption in C. Hard for the rich to beleeue Simile Faith sound how needfull 1. Ioh 5. 4. The spirit comes by the word Gal. 3. 2. yet is he the first cause of our faith and loue to the word Smile Our care for our familie Feeling How to distinguish betweene Gods spirit and his graces in vs. Simile Prayer without feeling In any case take heede ye draw not carnall ioyes into the place of spirituall ioyes Two works of Gods spirit Euident tokens of true sanctification 1 2 3 4 5 6 1 CautioÌ„s concerning a relapse 2 3 Immoderate feares To submit our selues to Gods haÌ„d acknowledging that he may iustly confound vs yet desiring to meete with his mercies in Christ Iesus To cherish the feare of God in men Noscitur ex comite qui noÌ„ cogno citur ex se. Psalm 1. 1 Rules to discerne such as wee receiâ—e into our societie 2 A true token of loue Societie PerseueraÌ„ce in the vse of the meanes Extraordinarie gifts The pollution and pow er of sin The decay of Gods graces how dangerous Simile Three rules to trie our sorrow for the sinnes of other men 1 2 3 Triall of our ioyes Two extremities of ioy and sorrow Simile Note Conferre this with the 6. Sermon concerning the education of Children Harlots are sooner reclaimed then heretikes Wee find this true alreadie in our time 1 Properties of constant waiting on God 2 3 4 Admonition 1 how the faithfull must â—ee liâ—â— little children â—2 1. Pet. 2. 1. 3 Heb 5. 12. Simile How the wicked often discouer themselues in their death Affections What exercises 〈◊〉 〈◊〉 meÌ„ what fâ—rre vâ— affection
Seâ— Psal. 119 vers 116. 1 Reasons to labour for increase of iudgement 2 3 Triall of our ioy Iests A generall knowledge Simile How the Gospell may be said to kill Loue the Saints 1 Notes of an holy mariage 2 3 4 5 6 If our owne heart condemne vs no man can acquite vs. Simile See before title of concupiscence The father to giue his daughter in marriage Consent of parents Second mariages not to be hastened Est mulâ—er inâ—amis propter nuptiarum festinationem si ante annum nubit In authenticis Iustiniani collatione quarta de nuptiiâ— What meditation is Godly meditation painfull False feares of mâ—lancholie Psal. 119. I am wiser than my teachers Horat. lib. 1. Eâ—ist 2 In vâ—â—ba juraâ—â— mag iâ—â— Meditation helps memorie Iosh â— 8. 1 Tim 4. 13. 15. How to helpe our sudden failing of our memorie in preaching the word The haste of young men to the ministery Mirth Temptation 1 How to discerne and discouer the 2 waies of men 3 Triall of our patience Some eate vp their hearts with griefe Cause of outward wants Murmuring CoÌ„tentation The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. Hypocrisie Preachers must be farre from wrath 1. Tim. 2. 22. The corrupt actions of the body proceed from the corrupt affections of the soule To attend the holy ministerie and Preaching of the word Prayer in the night Prayer in the day To see our infirmities and waÌ„ts in prayer and to be grieued for them Iames 5. Secret corruptions may hinder successe in good actions Immoderate loue of parents Feelings most vnder the crosse 2. Cor. 12. 9. Meanes The long prosperitie of the Church Rules for admonition 1 2 3 4 5 6 7 8 9 A louing admonition What to consider in reprouing both little and great sinnes How vnwilling wee be to accept an admonition Motiues to practise admonition Simile Neuer trust him that will conceale a sin in vs. Simile Good euil natures Extreame sadnes To deferre sorrowing for some one sinne vnto the more generall accounting time who dangerous Triall of our hearts in reproches A mediocritie A triall of the rich mans faith Delayes Triall of our dulnes 1 2 3 4 5 Change of place and calling 6 7 8 9 Affection and feeling in singing Psalmes Cause of sin within vs occasions without vs. Sins be linked and chained one in another Heb. 3. 12. 13. Simile The triall of our state against any one speciall sinne often assailing vs. To know our speciall sinne How the godly feare sinne more theÌ„ externall crosses How the godly godlesse differ in their ioyes and feares Note True remedies against deadnes and auâ—es Christ is our wisedome Christ is our holines Esa. 11. 3. 4. 5. Christ is our redemption Note Spirituall pride How hard it is to confesse our sinnes to God Sundrie euasions of sinners 1 2 3 Admonition 4 5 6 7 8 9. 10. Discouer confesse the mother sinne 1 Consolations against diuers kindes of griefeâ— 2 3 4 5 6 Consolation against the feare of our owne vnworthines Sinne is wounded by prayer and temptation by resistance Rules for the sicke 1 2 3 4 Publike prayers for the sicke How the Lord corrects the pride of our prosperitie 1 2 Note Sathan buffeteth vs two waies 1 2 Possession 1. Cor. 6. Ye are not your owne Prophanenes Causes of great afflictions 1 2 3 4 5 6 7 8 The golden chaine of our free election 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 * Or as another copie is taken of them that vse violence to come to it Sermon-sicke Schismes Singularitie of spirit Checke of conscience Sathan feared in superstition too much and now in the light too little The crosses of the faithfull euer take away some drosse from them To resist our corruption in temptation Outward temptations Strange teÌ„ptations Against great temptations When to manifest our temptations to our brethren Sathanicall temptations To be tempted with vnbeliefe and the remedies 1 Prayer 2 Reading of the word 3 Confession 4 Attend on your calling with patieÌ„ce 5 Nâ—t to reason with our temptations or the diuel 6 To waite the temptation and so to offer it vp to God in prayer 7 Remedie To be teÌ„pted with worldly shame and the remedies 1 2 When and how temptations breed How Satans temptations follow our affections One fearing he had sinned against the holy Ghost Toresist teÌ„ptation Note Against presumption and dispaire Faith and feeling The growth of faith by two meanes 1 Not to be present at the Masse or any such superstitious seruice 2 3 Visions and preaching Lucrum ex â—â—â—â—o Lâ—â—oâ—â—s puluinarii PreparatioÌ„ to the hearing of the word 1 2 3 4 Simile Meanes of saluation Aduertisements against witchcraft 1 2 3 4 * Not for that they are good or lawfull but of blind people so called and reputed The morning how fit for Gods worship 1 2 3 4 Note Simile 1 2 3 4 5 Preperation to the word and Sacraments Of profiting in holy exercises All our power in prayer commeth from the word Simile Simile Hearing the word profitablie 1 2 3 4 5 6 7 8 Meditation and Prayer Our obedience must be free not constrained Triall of Hypocrites Ceremonies Pride Church Against deâ—â—â—â—s of repentance Repentance Afflictions of the reprobate Afflictions of the elect before grace in grace Note Heb. 3. 13. A sweete consolation Regeneration repeÌ„tance painfull but very gainfull Against spirituall pride Simile The fountain of the heart Simile Death To loue Christ more then his benefites Hearing of the word The loue of the world Word and Sacraments Hearing the Word Carnall Protestants Loue. Zeale Triall of our loue to God Regeneration Regeneration Ioy. Ioy. Loue of the world Ioy. True ioyes Gods presence Repentance Sinne. Repentance Affliction Prayer Word To respect future ioyes and griefes See Psal. 119. Ministerie Temptation Conference Regeneration Meditation of Death Obedience Vaine-glory Gods worship A good name Desires Prayer Offences Humiliation Prouidence Familie Repentance Mercie Regeneration Creatures Merit Temptation Temptation Sathanicall suggestions Mâ—anes Consession Hypocrisie Good things Prophets Familiarity Sinne. Perseuerance Affection Repentance Humilitie Heresie Repentance Persecution Sudden terrors of mind Vnthankfulnes Temptations Humilitie Conscience Securitie Feeling Death Regeneration Regeneration Youth Youth Temptation Sanctification Repentance Mortification Hypocrisie Infirmities Our spiritual vinion with Christ. Affections Admonition Spirits Goodworks Obedience Fauour Report Temptation Mirth Deceit Gods hand Word Vocation Affliction Zeale Temptation Godlinesse Grace Mercie Simile The securitie of the faithfull wandring through all the tribulations of this life Hebr. 12. 15. Custome Eye A coÌ„parison betweene the children of light and darknes How to examine our selues Note well Iudgements Feare ioy Ioy in afflictions The minde The pure vse of all blessings Foolish iesting Late repentance Ministerie The right vse of the creatures Tit. 1. 15. Rom. 4. ExaminatioÌ„ Sinners The â—â—â—re of the godly and godlesse how