sinne brake Dauids heart 144 We must humble our selues to see Heretikes doe more for vaine glorie and for their sect than we will doe for Gods glorie and for his truth 145 If once we giue consent to one sinne we are made readie to fall into many sinnes and making no conscience of one sinne we shall not make conference of many and great sinnes and so being once inwrapped in sinne it is a hard thing to get out of the clawes of the diuell 149 If any man make no conscience to walke vprightly I will not free him from pouertie from sicknes from heresie for as well can and will the Lord punish the minde as the bodie 147 It is the greatest iudgement of God that can be to thriue in sinne 148 When men begin to suffer themselues to be deceiued it is to be feared they will be hardened Heb 3. 12. 13. 149 If you slip backe from the Gospell the stranger sort will be offended either by noting in you singularitie or by suspecting you for inhumanitie But O cursed corruptions of our sinfull nature if we giue libertie they will grant licentiousnes if we affoord consolation they will set on presumption if we call for humiliation they crie to desperation 150 Looke often vpon Christ when you are alone be carefull to please him for carefulnes and cheerefulnes may meete together in a sanctified minde 151 He would giue to others not such things as he loued not but such things as he loued dearely that they might know it to be a gift of loue It is the temptation of the godly to feare whatsoeuer they doe that they doe it in hypocrisie A SHORT FORME OF CATECHISING VVHEREIN ARE BRIEFLY SET DOWNE THE PRINCIPLES OF CHRISTIAN RELIGION BY MASTER RICHARD GREENHAM SOMETIMES PREACHER OF THE WORD OF GOD IN LONDON HEBR. 5. 12. VVhen is concerning the time yee ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God and are become such as haue neede of milke and not of strong meate IOB 33. 16. 23. 24. Vers. 16. He openeth the eares of men euen by their corrections which he sealeth Vers. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse Vers. 24. Then will he haue mercie on him VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. TO THE RIHT VERTVOVS AND GODLY GENTLEWOMEN MISTRIS ANNE BOVVLES AND MISTRIS A. STEVENS H. H. WISHETH AL COMforts and mercies in Iesus Christ to be multiplied THe holy Apostle S. Iohn saith hee had no greater ioy than this to heare that his sonnes did walke in the truth The same affection all the true Ministers of Christ haue in some measure towards all the sonnes and daughters of God specially such as they haue gained or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS great care and loue towards you which was vnfained because of the good experience hee had of your vnfained faith in Christ and loue towards him If hee had longer liued hee would haue reioyced yet much more to see your loue so increase in knowledge and the testimonies of your loue in the fruite of righteousnesse and in your godly perseuerance in the truth Now receiue his workes and what you long expected and desired to see This Catechisme I haue sent you that you may teach it your children as Eunice Lois did their children These letters serue wel for your own vse that you may heare them alwaies speake in his absence from you whom you so reioyced to heare being present with you and that you may haue his owne very words written and set before your eyes which you haue heard often to your great ioy sounding in your eares that so in the end you may be able by your good experience to comfort others with the same comforts wherewith yee are and haue beene by him comforted of God For the faithfull are exercised of God diuerslie some by outward some by inward afflictions of minde and some haue both troubles without and terrours within Such as bee not acquainted with the troubles of mind whatsoeuer gift they haue can bring but cold cōfort in time of need to poore soules afflicted as it is very manifest both by Scripture our common experience Now the God of peace sanctifie you both in spirit soule and bodie and keepe you with all yours blamelesse vnto the comming of our Lord Iesus Christ. Amen Yours euer in Iesus Christ HENRY HOLLAND A SHORT FORME OF CATECHISING WHereas all men desire to bee blessed and the most men are deceiued in seeking blessednes tell mee which is the true way thereunto To know God to bee my Father in Iesus Christ by the reuelation of the spirit according to his word therfore to serue him according to his will and to set forth his glorie belieuing that I shall want nothing that is good for mee in this life and that I shall enioy euerlasting blessednes in the world to come How know you this By the working of the holie Ghost and by the meanes of Gods word What call you Gods word It is the reuealed will of GOD set forth vnto vs in the holy Scriptures Which call you the holie Scriptures The Bookes of the olde and new Testament commonly called Canonicall Are all things that are necessary for vs to know contained in them Yea for God being full of all wisedome and goodnesse would leaue out nothing that was requisite for vs to knowe Is it lawfull for to adde or to take any thing from Gods word No for God hath flatly forbidden it and hath pronounced grieuous curses vpon those that doe it Why is it so grieuous a sinne Because it is a very great sinne to alter the last will of a mortall man therefore much more grieuous a sinne it is to change the last Testament of the eternall God Why is it requisite that the will of God should be set forth vnto vs That wee might haue pure rules of his worship and sure grounds of our saluation Is it not lawfull to repose any part of Gods Worship or of Saluation in the doctrine and doings of men No for all men by nature are lyars and defiled with sinne What followeth hereof That all mens doctrines and doings are mingled with lyes and corruptions How farre are wee bound to their doctrine and doings So farre forth as they be agreeable to Gods word May all reade the Scriptures Yea all that be of age able to discerne betweene good and euill ought to encrease in knowledge for their furtherance in saluation as they encrease in yeares Why must all such reade the Scriptures 1. First because euery one must be able to prooue and trie
therefore they cannot see where a trope should haue his place Thus it went with their great Master and father of allegories Origen who giuing himselfe to follow his deuised allegories could not through God his righteous and iust iudgement see those places that will admir a trope For comming to that saying of Christ our Sauiour where he intreateth oâ— three kindes of chast persons whereof one maketh himselfe chast for the kingdome of God sake hee taking it too literally did cut off his owne members and so grossely did misunderstand it The true vnderstanding of this place then is this that in the Apostles times and in the ages following there should bee riper knowledge than was in the ages before But if it be here obiected that the men of our daies are not like the great men and Prophets of God as Eâ—â—y Dauid Ieremiah or Daniel to this wee answere that comparisons must be alwaies in the like Then if we compare the Apostles with the Prophets that were before them we know the Apostles in cleerenes and excellencie of knowledge did surpasse them And our Sauiour Christ testifieth of Iohn Baptist that he was the greatest among the Prophets and yet that the Apostles and Ministers of the Gospell were greater than he Then compare our Euangelists with the Patriarches and they saw a cleerer light than these did For Abraham sawe Christ but a farre off and to come they sawe him euidently and already come Proceede to compare the common sort of people then with the common sort in these dayes and euen we doe see Christ more liuâ—ly painted out before vs than they did they had assurance that these things should come to passe wee knowe that they are alreadie come to passe seeing plainly the effects and issues of them And thus wee see that God his graces are moe and more excellent than they were in the time of the Law Compare Christ with Mose and hee did as farre exceed him as the Master builder doth the hired seruant Compare their common Ministers the Priests and Leuites with our ordinarie Doctors and Pastors and they goe beyond them in the euidence of knowledge All these notable men of the Law knew that Christ should come and that the holy Ghost should come but the maner of their comming they saw but very darkly but we see it and reioyce therein The plaine meaning then of this place is that whereas God did in the old time reueale his will vnto some by visions and by dreames now al sorts of men young and old man and maide shall be instructed in the knowledge of God more plentifully and more perfitly For it is to be vnderstood as that Exod 19 Ye shall be a kingly Priâ—sthood c. and 1 Pet. 2. it must be interpreted as often in Esay as chap. 11. in Ieremy and in the Gospell aâ—ter Iohn it is saide They shâ—ll all bee taught of God and that which is in his Epistle the annointing shall teach you all things These doe not take away the ordinarie ministerie of the word but doe shew that men shall not onely haue the outward meanes but shall also haue the teaching of the Spirit And all of these are so begun in this life that they be not performed to the full vntill wee be vnclothed of this flesh and haue our full part with Christ in the life to come This is the meaning of the place and herein doe wee goe beyond the men of the old ages And besides this in the very manner of deliuerie there is farre more cleernes and euidence now than was in the times of the Law For the Prophets and holy men of God indeede laboured but the fruite for the most part was little and the Apostles as Christ saith Ioh. 4. entred into their labours Yâ—a the Apostle Peter goeth further and saith that they were a light shining in a darke place but wee haue a surer light of prophecie Further hee addeth in the same place that they serued not so much their owne ages and times as vs that are come after them Now hauing the right vnderstanding of this place we are to be greatly thankfull to God for that he hath not left vs to doubtfull dreames but hath giuen vs the certaintie of the word written whereunto serued all the former visions dreames and prophecies and it is confirmed vnto vs by euery one of them Thus wee haue the sense of this place wherein it was fulfilled in the Apostles times as Peter here witnesseth and in this sense it was fulfilled in the Primitiue Church as all good stories doe record Let vs further see what it is that men shall prophecie that is they shall be taught by the spirit of God in the word to trie themselues to trie the spirits of their teachers to teach others and to be able to giue a reason of their hope before their enemies for as the holy Ghost came vpon Christ so must be come vpon euery one of his members and as he was annointed a Prophet so must his members also be Prophets This sound knowledge consisteth in foure things The first thing required in a Christian is that he be able to trie himselfe and his estate â—efore God whether he be in the faith or no whether he be God his childe or no contrarie to the doctrine of the Papists and cold Protestants that rest onely on common iniunctions and accustomed proceedings Thus Paul giueth charge to the whole Church of Corinth 2. Cor. 12. Examine your selues whether yee bee in the faith or no and hereunto he addeth a fearfull speech vnlesse you be refuses Who so is not in the faith is a refuse and if a man knoweth not whether he be in the faith or no then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures for so saith our Sauiour Iesus Christ search the Scriptures for they testifie of me and in another place he saith ye erre because ye know not the Scripture Then we must not hang on the Preacher nor on this nor on that man but we must beleeue because wee haue found it in the Scripture and haue been taught it by the Spirit according as the men of Samaria saide to the woman when she told them of Christ. Againe we must not simply and barely knowe the Scriptures but applie them to our owne vse and make our owne faith sure by them if we be not reprobates and this is the first thing required of Christians The second thing is that we be able to trie our Teachers not in euery thing that they speak but in things pertinent to saluation Thus we are commaunded to doe 1. Corinth 5. Ephes. 4. and in the Epistle of Saint Iohn Trie the spirits whether they be of God or no and in the epistles of Peter and Iude it is said that those were peruerted with heresies that neuer came to knowe the truth but were vnstable and carried away with euery winde of
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
A TREATISE OF THE DOCTRINE OF FASTING Matth. 6. When thou fastest prepare thy selfe secretly not before men but God which seeth in secret and he will reward thee openly Esay 1. 16. The fasting that the Lord requireth is that you put away your euill thoughts ceasing to doe euill and learne to doe good applying your selues to equitie and deliuering the oppressed helping the fatherlesse to his right and letting the widowes complaint come before you Esay 58. Vnto whom he is like that fasteth and yet ceaseth not to sinne Behold when you fast your lust remaineth still for you doe no lesse violence to your debtors ye fast to strife and debate and smite with the fist of wickednesse Zach. 7. 9. Fasting without true workes of mercie is vnprofitable Shew mercie and â—ouing kindnes euery man to his neighbour Dan. 9. Daniel prayed vnto the Lord with fasting Ioel. 2. 12. Let vs turne to the Lord with fasting weeping and mourning 1. Sam. 7. 6. The children of Israel fasted confessing their sinnes to God Acts. 14. Paul and Barnabas praied and fasted at the ordaining of Elders 2. Cor. 6. 4. Paul proueth himselfe a Minister of God by fasting and praying Luk. 2. 37. Anna the Prophetesse serued God by fasting and praying Psalm 35. 13. Iesus Christ humbld his soule Psalm 69. 10. Weakened his knees Psalm 109. 24. And became leane with fasting SOme fasts are generall and priuate as the fast instituted of Hester and Mardoche which was commaunded generally to all the Iewes but yet priuately practised in their seuerall houses some are publike and particular as the fast of Ezra in the behalfe of the Iewes which married strange wiues This must needes be confessed first in him to be singular Secondly when they that feared the words of the Lord would adioyne themselues vnto him to be particular yet done in the Temple before and for others to be publike It may be granted that the fasts now of our time in the same sense may be said to be generally vsed that is in all and euery place of this realine for that they may be vsed according to Gods holy ordinance and in this sense it is often taken both in the Scriptures and common speech but as it is taken in our proper sense there cannot as yet be any generall fast obserued when all those things can in no measure be performed which in that kinde is necessarily required It may be indeed that such daies of generall mourning may come which God for his Christs sake turne away from vs as of generall warres plagues and famines for then men will be easilie brought to generall fasts with the Niniuites But these kinds of fasts as they are now vsed and as in the Scriptures they are commaunded to be vsed be to be taken vp in the wisedome of the spirite to mooue vs to mourne for many spirituall euils present the very causes of generall dangers to come which by these meanes may be preuented and can be vnderstood of no kinde of men but of them which are truely taught out of the word of God to see and feele their owne sins and the sins of others and to feare those iudgements of God to come And here holdeth the direction of our Sauiour Christ concerning the rent cloth and new wine for because it cannot be so generall rather then there should be none it is better that the doctrine be truely deliuered and some example thereof shewed to prouoke others by an holy emulation thereunto that both the people may be deliuered from their ignorance and also being taught the truth of the doctrine that they should not think the vse of it vnpossible Besides the true fast both publike and priuate truly taught and faithfully practised doth deliuer vs from our errours wherewith we haue bin intangled keepeth vs from carnal liberty which otherwise we might take confuteth the erronious and dangerous opinions of the Papasts about fasting and stoppeth their slaunderous mouthes who of long time haue accused vs that we fast not at all The necessity of fasting in our Church may easily be seene for that we abouÌ„d with so many sins fasting is necessarily to be vsed with prayer for the preseruation of Religion of the Estate that the word of God may be diuided aright that the coÌ„sciences of meÌ„ being terrified with their sin they may see how they haue deserued the change of Religion and alteration of this prosperous gouernment though God in his mercie hath hitherto continued both will do still if we still bewailing our sins amending our liues beleeue both his threatnings and his promises to be true But aboue all Fasting in these daies is necessarie because our sinnes do more abound than before greater tokens of Gods wrath doe appeare than before more feare of danger both in the Church and Common-wealth than before which being manifest it is requisite not onely that there should be ordinarie preaching and praying for his Maiestie his Councell the Church Common-wealth which wâ— alwaies vsed but also extraordinarie vse of those meanes with fasting to preuent the wrath of God that may ensue And coÌ„cerning the ordinary defence against euils to come it must be confessed that as they are subordinated and ioyned with spirituall meanes they may be good without them they will not preuaile because they want the help of prayer and fasting It were too great security to rest in the ordinary meanes of defeÌ„ce as of wisdome policie multitude of armes furniture of weapons c. and to boast in these because God resisteth the proud giueth grace to the humble So theÌ„ the neglect of this exercise of humbling our selues will declare our securitie securitie sheweth our pride doth bewray our infidelity Neither is the end of praier or fasting the neglect of the ordinary meanes but the pulling away of our confidence in them that we might rest in the only power and goodnes of God Which how necessarie a thing it is plainely appeareth in the two great ouerthrowes which the Israelites had of the Beniamites wheras they being more in number better appointed in the defence of a good cause were notwithstanding constrained twice to retire with great slaughter vntill at the last by casting off all confidence in themselues by prayer and fasting acknowledging themselues to be nothing they obtained victorie For then shall corporal means most preuaile when all the spiritual which God commandeth haue been truly vsed And they are fittest to vse the outward meanes of defence which haue learned to conuey their faith froÌ„ theÌ„ by the publike exercises of humiliation vnto the promises of God If with fasting and praier we can wrastle with the Archangell of God then shall we neuer be afraid of Duke Esau nor all his Edomites if we be Israelites to preuaile with God we cannot be but Iacobs to preuaile with man What should I say of our forefathers which by this faith haue obtained their victories The time
graue wise men appointed to looke to the manners of the children of God and not to be alders and helpers of the Ministers of God in the furtherance of his office and whereas they saw any disorder among the children of God they were to admonish them of it which if it would not serue together with the whole congregation would vse admonitions but if they would not be obedient thereunto such was the authoritie of the Church that they might excommunicate them so rend them off from the Saints fellowship and deliuer them to the diuell that thereby they might be driuen to true repentance for their sinnes and haue their soules saued To these ouerseers doth the Apostle will them to be obedient and doth not meane generally all kinde of superiors and ciuil Magistrates as in diuers other places of the Scripture In Rom. 13. 1. 2. 3. and Titus 3. 1. also 1. Pet. 2. 13. we must take it in this place according to the Scriptures in the first Epistle to the Theslasonians and fist chapter S. Paul writeth in this sort Now we beseech you brethren that ye acknowledge them which labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake Be at peace among your selues Here the Apostle also speaketh of them that rule ouer mens consciences by the ministerie of Gods word and not of ciuill Magistrates We see therefore that it is meant that there should be a gouernour ouer euery congregation which we call in our English tongue a Pastor Only this remaineth among vs that we haue Pastors Doctors or Teachers and Ministers How necessarie they are our Sauiour Christ testifieth in the ninth chapter of his Gospell after S. Matthew But when he saw the multitude he had compassion vpon them because they were dispersed and scattered abroad as sheepe hauing no shepheard This people by whom our Sauiour Christ spake had the Scribes and Pharisies great learned Clerkes Doctors of the Law and yet he saith that they wanted shepheards and therefore he willed his Disciples to pray to the Lord of the haruest that hee would send foorth labourers into his haruest Whereby he noteth that those only be true Pastors which be labourers He likeneth true Ministers to faithfull shepheards and the people of God to a flocke of sheep taking the occasion of this similie according to that countrey where were many mountaines deserts and wildernesses so that their sheepe without a shepheard were scattered abroad very dangerously in that so many wolues and sauage beasts laid waite in euery corner to deuour the sillie sheepe In like case are they that haue not a Pastor that laboureth faithfully in preaching the word of God which is the instrument which God hath appointed to pull his people into the sheepfold of Iesus Christ where they are without daunger of destruction when as all they that are without a Pastor are wandring abroad to their owne destruction such horrible disorder is there where Gods word is not truly preached In another place he saith O Ierusalem Ierusalem how often would I haue gathered thy children together as the henne gathereth her chickens vnder her wings and ye would not This people dwelt all together they were not scattered here one there another but abode whole in that goodly citie of Ierusalem yet because they were not in the vnitie of the spirit of the household of God they were scattered abroad in most miserable disorder For the Church of Iesus Christ is not in one place onely but dispersed and scattered in diuers places throughout the whole world and yet are they all of one household all of one sheepfold and are vnited together in one spirit and though we be here yet are we of the same number and flocke with them in Germany so long as we are of the true faith of Iesus Christ for their faith and ours is all one their spirit and our spirit all one according to the words of the Apostle There is one bodie and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and through all and in you all We must therefore take this as the Scripture teacheth that the ministerie of his word is the necessariest thing in the world which cannot be done without faithfull Pastors and distributers of the same For when the Lord will beget your soules which he doth not by mortall seede but by the immortall seede of his word he will appoynt you a spirituall father also He neuer establisheth any kingdome but he appointeth a King and when he hath any scholler he prouideth him a schoolemaster to instruct and teach him his most holy will For this is most certaine where a Common-weale is without gouernment the case is very miserable one man shall not liue by another Againe if there be such gouernours as vse tyrannie oppression and seeke to enrich themselues gathering and scraping all into their hands what miserable slauerie shall the poore people be brought into So it is in the church of God if such be placed ouer it as be blind vnable to feede the flock such as seeke their owne pleasure to fill their bellies to cloathe their backes to enrich their coffers and to liue as they list the people of God shall be in miserable case as blinde men groping out of the way and be deuoured of their aduersarie the diuell who as a roring lion walketh about seeking whom he may deuoure because they know not how to resist him by a stedfast faith and so be led away captiue vnto hell This commeth of not hauing a Pastor or hauing such a one as regardeth not the soules of his people For the end why the Lord placeth faithfull and labouring pastors of his Church is that they may teach his children out of his word the way to heauen sincerely and purely and such gouernours must wee obey and bee ruled by them according to the word of God Neither must we say in heart Who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ againe from the dead but the word of God is neere thee euen in thy mouth and in thine heart We must therefore obey the true Ministers and faithfull laborers in the Lords Vineyard and learne by that holsome doctrine which they bring vnto vs how to attaine vnto saluation for there is no other meanes in the world to come vnto Christ than by the preaching of the word according to that saying of S. Paul faith is by hearing and hearing by the word of God and as hee speaketh a little before how shall they heare without a Preacher We may therefore draw a very strong argument to proue that faithfull Ministers are appointed of God to this ende only to
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ„ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌ„s surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ„ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ— thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâ—wfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâ—ing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌ„t without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
rude in speech yet not in knowledge 2. Corinth chap. 11 vers 6. in conuerting Paulus Sergius a learned man Dioâ—â—siâ—s Aâ—â—opagita a great Philosopher disputing with the whole troupe of the Stoicks and Epicures at Athens read in Aâ—â—atus Epimenides Menander made Foelix to tremble with the force of his eloquence was thought Mercurie for his eloqueÌ„ce at Lâ—â—aonia by the notable course and vaine of all his epistles not inferiour to the writings of any of the â—eaâ—hen Festus thought him to be madde with much learning Act. chap. â—6 verse 24 he wâ—lled Timothie to bring his bookes and parchments from Troas 2. Timoth. chap. 4. verse 13. by Peters testimonie 2. Pet. chap. 3. verse 16 according to the wisedome giuen vnto him Timothie was perfectly taught in the Scriptures froÌ„ a child 2. Timoth. chap. 3. verse 13. in so much as he had prophecyings going before of him 1. Timoth. chap. 1. verse 1â— nourished vp in the word of faith and good doctrine 1. Timoth. chap 4. verse 6. charged to giue attendance to reading and learning and to continue therein 1. Timoth. chap. 4. verse 16. 10 Euerie thing in the Sanctuarie was double to that which was common as the Shekle the Cubit so ought it to be with the Minister Triâ—les in the Ministers mouth are blasphemies laughter in him is vnseemely and to moue laughter is more vnseemely Alâ— will crie and say to them in their infirmities Art thou become weake also as we Aâ—t thou become weake like to vs Esa. chap 14 verse 16. Thy voycetruely is Iaâ—obs sweete and soft but thy hand is the paw of â—saâ— rough and hairie Let such a one be called Pastor of the Church as in comparison of him the rest may be called a flocke Hâ—â—râ—â— ad Ocean And it is the Canon which the very Papists vse in electing of Ministers Distinct. 25 Whosoeuer of Aarons seed had any bâ—emish in him should not prease to offer before God neither to come neere the vayle neither to stand by the Altar Leuit. 21 17 Vnlesse he will depart from iniquitie let him not once name Christ his name his mores will be beames Iohn Baptist is too streight Christ is too loose and his disciples wash not their hands before meate Elisha hath a bald paâ—â— and one thing or other stands yet in the way â—e delights not or he â—â—ifies not Doth Gods Minister rebuke sharpely then is he too sowre if he admonish mildely then is he too colde A Bishop saith Hierome must be of such knowledge and holmesse that both his gesture and motion habite and attiâ—e must as it were speake of his grauitie his words and actions must be instructions to his people And Hâ—â—rome saith what shall the multitude commend in thee if they finde their owne dâ—forâ—i ties in thee If they finde nothing which is not in themselues If they finde that in thee whom they thinke to reuerence which being found in themselues would make them blush Ministers are the Lords messengers and they must not carrie with them as did Vvias a letter for the knowledge of such things as serue and tend to their destruction Damnant se ipsos sua voâ—e qui sui similes â—â—ferno dâ—mnant with their owne words doe they condemne themselues which doe condemne such as be like themselues in the hels If I aske a man of the right way he shall point at one way and himselfe will goe another way I will not regard his words but follow his steps Wel as he is an adulterer that with a desiring eie looketh on the beautie of his neighbours wife albeit that woman shl remaine chast so are they murtherers in doing as much as in theÌ„ lieth to kill by their Iewd example the soules of their brethren although the Lord by his mercy preserue them from contagion An euil minister is the diuels hauke he is the diuels best factour Surely Sermons confuted by an euill life are like to milke turned in the seething By preaching they hew timber out of the thicke trees by euill life againe they breake downe the carued worke and with axes hammers Psal. 74. But whereunto shall I compare them They be like to spittle-men perfit in the waies they neuer went directing others lying still themselues They be like Heraulds at Armes setting their armies together by the eares they theÌ„selues neuer strike one stroke like to markes in the high waies which rotte away themselues whiles they staÌ„d instructing others in the way or to bels calling other to the places where they neuer come to blacke sope making white remaining blacke to blunt whetstones which sharpen other things but they continue dull to rough ragged files smoothing all other things themselues remaining rough and not changed to Noahs ship-wrights which make the Arke but themselues were not saued in it 11 When a certaine man had put Master Foxe in minde of one on whom being afflicted in mind God blessed his ministerie and asked him if he were yet in his remembrance yes said he I forget Lord and Lady but I remember such 12 A certaine man said that in our age many Ministers were like to seruants who had long liued vnder a good Maister so as they had gotten some competent stocke vpon the increase whereof they did so much attend that they neglected and forgat their ancient care for their maister 13 He obserued that some speaking against eloquence did sauour much of an humane spirit in their preaching which is as euill or worse For eloquence is not simply forbidden but when it waiteth on carnal wisedome for otherwise ioyned with the power of the word and demonstration or euidence of the spirit it is effectuall but humane wisedome very barren and destitute of eloquence is euill 14 It were necessarie in the church of God as Iosuah ministred to Moses Elisha to Eliah Samuel to Ely Gehezi to Elisha Baruch to Ieremiah the Disciples to Christ Timothy to Paul that likewise euery learned godly Pastor should traine vp some young scholler to commend him the better and to enable him the more in the Church 15 The climing Canons of the Pope were the cause of this mingling of Ciuill lawes with Diuinitie First Odia restringere Fauores ampliare that is you must restraine euery commaundement of God for they call those Odia As Feed my sheepe we must distinguish of that by that old distinction either by my selfe or by another sometimes by my selfe these are the promises of God which they make so large that they maruell how one that is conuersant in the Scriptures can be but a wicked man But Dauid saith the contrarie Psalme 119. Lord thy commaundements are so broad that I am astonied at them and the promises are set forth with so many conditions that they shall find them very narrow Câ—phalus as I reade who was an Atheist when he was young comming to be old said what if there be an