preparation For this cause these holy men the vertuous predecessors were alwaies carefull in euery particular meane to be prepared as namely going about to pray they had their eiaculationes that is certaine short prayers before they entred into the solemne action and they tooke halfe the day before the sabbath to prepare them to it Now if preparation be necessary at these things in seuerall seeing all these concurre in the Sacraments excuselesse must hee bee that runneth to the Sacraments vnprepared Now as the Commaundement doth binde vs to this Examination So the contrarie inferred shuts out foure sorts of people First if anie for want of yeares as children bee not able to examine themselues all such are remoued Secondly if anie for want of wit discretion iudgement the vse of râ—saâ—on and such internals the defect whereof howsoeuer they are in age makes them as children cannot trie themselues as foolish and furious persons these are also excluded Thirdly if they haue a naturall conceiuing with gifts of reason and humane vnderstanding and yet are ignorant in the grounds of Religion and in the doctrine of the Sacraments which chiefe points of saluation are necessarie to be knowne if I say they haue not attained to these rules all such are debarred And last of all if they haue a generall notion of these things and vnderstanding of these rules and in the abuse of their knowledge remaine wicked stubborne and impenitent persons that neuer goe about to proue themselues all these also are to be separated as vnfit and vnworthie Guests of this Table The subiect of Examination is our selues and not others as the Apostle saith Let euery one examine himselfe As euery one looketh to the preparing of his owne meate so must euery one looke to the sanctifying of his owne heart for this spirituall meate is better than the heauenly Manna if we spoyle it not through our owne malignitie And because if there bee but one Publican in the Church wee looke to him and our eye cannot easilie goe from him therefore the Apostle would haue our examination reflexed on our selues as the Sunne-beames in the ayre Touching the manner of examination we must consider the nature and vse of the word The Word in it proper tongue is taken from the Gold-smiths shop and it is a trying as it were of mettalles and therefore the learned would haue vs trye our selues by the rules of Gold-smiths and this is not by the sound or Eccho that it maketh for in the best it is deceiuable but setting aside this they come to the touchstone and furnace which are two things of proofe to trie withall and they match with the touchstone the word and compare with the furnace the crosse But because those be more vniuersall I thinke they may rather trie the whole course of a mans life in generall than this seuerall poynt in hand Others because the bread and the wine be foode follow herein the rules of the physitians If a man haue a full body though his repletion come of a very good humour as of blood it needeth not filling but emptying againe full bodies if their fulnes come of euill humours are not to be nourished but rather they must be purged as flegmatike bodies which are full of moysture Euen so fareth it with all those which thinke themselues full enough of their own righteousnes and such as are stuffed with corrupt humours grosse sinnes are not to come hither hauing no interest or claime therein vntill the one be emptied of the fond conceit of his own righteousnes the other purged of the loathsome disease of his owne wickednesse Notwithstanding if we consider the words that follow If wee would iudge our selues we should not be iudged and againe but when we are iudged we are chastened of the Lord because we should not be condemned with the world it may appeare that the Apostle vnderstandeth it of a iudiciall examination as before a iudge And the very word though it were deriued from the gold-smiths yet the vse of it is from a iudiciall manner of proceeding Well then let vs take it this way that in this triall wee must so proceed with our selues in iudgement and when we are by our selues alone wee must erect our iudgement seate in our selues and examine our selues precisely whether we eate worthily or vnworthily For the plainnes of it we cannot be better directed than by that rule 2. Cor. 13. Proue your selues whether ye are in the faith that is as I interpret it and most men of sound iudgement thinke with me whether the faith be in thee and whether yee haue receiued the spirit of Christ which is his vicar For by this yee shal know whether yee are worthy or vnworthie for surely hee shall eate Christs fleshe and drinke his blood that hath his spirite But how shall wee trie our selues whether wee haue the spirit or no I answere according to that saying Ephes. 3. 17. When Christ dwelleth in our hearts by faith And this now is enough for hauing this wee haue Christs spirit and so Christ himselfe and consequently wee neede not doubt of the other Here it is good to take this word faith as largely as wee can and take it in as generall a sense as the law that is for the whole word And so first wee are to sit in iudgement on our selues according to the whole forme of Gods iustice and it is good to take the record of our selues and that catalogue which the diuell himselfe hath in store against vs which yet indeed he hideth will bring forth because he reserueth it to lay it to our consciences in the houre of death when all our sins shall flocke together against vs to driue vs to despaire It is good I say according to the ten words of the law to frame ten seuerall actions enditements arraignments and so many seuerall sentences of condemnation and then wee shall finde a great spoyle of obedience in vs and we shal see our selues marueilously to bee defectiue Thus hauing arraigned our selues we must further consider how vnkindly we haue dealt with so kind a Sauiour since our calling and so pronounce a perpetual confusion due to vs with a shame for that which is past with a greefe for that which is present and with a feare of that which may come hereafter And when wee can bring our selues out of conceit with our selues and haue brought our selues into the worst taking that can bee then hee is in the best taking that taketh himselfe to be in the worst For the principall purpose of our examinatioÌ„ is to shew vs our indignitie and to bring our selues into the lowest conceit of our selues that can be Hauing in truth pronounced this shame and confusion of face to be due vnto vs God will suspend his iudgement and cease from his sentence of anger nay hee will say This man behold hath condemned himselfe I
contrarietie betweene vs and others as is betweene light and darknesse God and the diuell But if wee beginne to bee in mammering of Religion and know not what to holde but wauer in all it is to bee doubted that wee shall bee partakers of the common punishment Let vs learne then to shut vp our faith within the compasse of Noah his Arke and not commit it to the broad waters of the wicked world To this ende saide our Sauiour Christ When the Sonne of man shall come where shall hee finde faith in the earth as though hee should say it would be an hard matter to finde faith amongst men We see in this man of God if we will esteeme aright of the law of God we must loue it aboue gold Vers. 128. I esteeme all thy precepts most iust and hate all false wayes HE sheweth that there is no sound loue of good things where there is not an hatred of euill We shall see this by experience he that loueth to keepe the Sabbath he wil hate a prophane breaker of the Sabbath he that loueth chastitie will abhorre adultery he that loueth true dealing hateth all vnrighteousnes and surely if we doe not in truth loue good and hate euill but bee found to halte in hypocrisie wee shall in time be discouered and one day taken in a trip In that he vseth emphatically I esteeme all thy precepts hee declareth that he loued not one or two but all the commaundements His meaning then is this O Lord there is not one of the least of thy commaundements but I esteeme it there is not one way of falsehoode but I abhorre it Now we are to learne not to esteeme well of one commaundement which our nature best liketh and to dispense with another but true christianitie esteemeth all alike euen that most which by nature we are most ready to breake PORTION 17. TETH Vers. 129. Thy testimonies are wonderfull therefore doth my soule keepe them THe selfe same argument is here continued which hee vsed before For hee partly prayeth for graces and partly sheweth what graces hee hath receiued in the first second third and last verses of this Portion hee sheweth his graces in the other hee prayeth for graces As we see the selfe same argument so we see a new reason Thy testimonies saith he are wonderful that â—â— thy lawe hath in it such mysteries as naturall men cannot reach them and therefore loneâ— thy law As if hee should haue said Lord what is the cause that men doe so basely esteeme of the greatnes of thy couenants why doe men so little regard it because they neuer tasted the excellencie of it they neuer felt the wonderfull and powerfull maiesty thereof Why doe â—lay them vp as my soule because in my soule I haue felt by thy word suâ— wisdome â—s eye hath not seene eare hath not heard nor reason able to conceiue And why I pray you in our times doe so few conceiue or conceiuing doe keepe and so esteeme of the word of God because the wise men of the worlde thinke it a thing very easie and they can conceiue 〈◊〉 they list the more common sort of people make â—o more account of iâ— â—han to giue it the hearing and that with their naturall wit and reason onely Some men may tâ—inâ—◠〈…〉 tâ—â—uâ—â— against mens wits but all men may see that that is a mysterie which cannâ—◠〈…〉 by reason and that if it be a thing which by wit and reason may be conceiueâ— and 〈…〉 that it is no mysterie This is the reason why comming to the word we must haue new eyes to see spiritually new eares to discerne new hearts to conceiue Vers. 130. The entrance into thy word sheweth light and giueth vnderstanding to the simple THis is no painted wisedome yet the simplicitie of the word is of more glorie and pompe than all the wisedome of the world besides Wherefore Paul Ephes. 3. prayed that the Ephesians might according to the riches of Gods glorie receiue strength by his spirit in the inner man to comprehend the breadth and height and length and depth of this our Sauiour Christ speaking to Peter of this mysterie attained to by faith saith Flesh and blood hath not 〈…〉 this vnto thee but the Spirit And in Matth. 13 11. where our Sauiour Christ spake in Parables he â—â—â—â—e Because it is giuen to you to knowe the secrets of the kingdome of â—â—â—â—â—n but to â—hâ—m it is not giuen Many may haue the word of God strike their eares they may haue an humane conceiuing of it but few haue the right and spirituall vnderstanding of it When we come then in feare and trembling to heare the word as knowing that of our selues we can neuer vnderstand the word but must craue of God by prayer to be giuen vs by his holy Spirit who as he was the author in giuing it so hee is also the causer of conceiuing it wee are sure we shall vnderstand There is an hearing of the letter and an hearing of the Spirit Why then haue wee so little iudgement and cold affections in hearing and reading but because we heare and reade so malapertly and are not throughly and truely perswaded of the maiestie thereof The Lord is delighted with the soule that is humbled and refuseth the purpose of the proud For what is the cause that so many runne into heresie but because they are proude in their owne conceits On the contrarie if we had this humbled minde we should not be so senselesse in conceiuing nor so soone caried away with the flouds and tempests of corrupt doctrine In that he saith My soule doth keepe them his meaning is that therefore hee laide vp the precepts of God in his heart that hee might haue them in a readinesse when hee should practise them as he saith portion 2. 3. I haue hid thy promise in my heart that I might not sinne against thee The soule is the seate of affections for hee saith that hee had the statutes of the Lord in his affections The seate of diuinitie is the heart wherefore the Scriptures vse so often to say the heart of man is corrupt the Lord searcheth the heart the foolish man hath said in his heart For though the Philosophers saide that the minde was the seate of knowledge yet they could neuer see that the heart is the seate of Christian religion Which if it were in our minde wee should surely be puft vp with it as wee are with knowledge Here is then a triall of our hearts I see many labour after knowledge but fewe after affections This in temptation will not helpe vntill both knowledge and affections be on our sides to resist so that which we haue in knowledge may also be in affections For though wee may learne it and commend it for a while yet surely wee shall haue no profit by it in temptation When we haue none other seate for diuinitie but our heart and doe not place
diuels yet God is vnchaungeable and maketh them white as snow and as he loueth vs not simply for any wel doing so he doth not cast off his loue simplie for any euil doing We must often listen to that sweete Eccho which is betweene the Lord and our consciences Sinner saith the Lord I am thy saluation Father saith the sinner thou shalt be my saluation That we may be assured hereof it pleaseth the Lord euen to admit vs into his Tabernacle of coÌ„ference and will not only let vs tread in the courts but also giueth vs a stoolâ— to sit in his owne presence before the Arke yea and not onely giueth vs a roome in his Church but also diuideth vs our portion of heauenly consolation by his Spirit truth whereby not only our soules and bodies be holden together but also we grow from glorie to glorie from pleasure to pleasure vntill wee be made perfit in his Syon 34 The heart is God his owne part and that which must goe to the Lord Now as nothing should runne to common vses which was sacrificed to the Priests vnder the Law so the heart which is the Lords title must not be freely giuen to any possession but onely in for and from him 35 As of all mercies of God this is not the least that the Lorde will not let vs thriue in sinne but vouch safeth to crosse vs and meete vs in our way as hee did with Baâ—â—â—m going into an euill way So this of all iudgements is the sorest when the Lord taking away his carefull hand from vs shall suffer vs to prosper and growe cunning in sinne so as wee can rode thorow and cut downe whole woods drie vp whole fountaines and drinke vp manie riuers and ouerthrowe euery mountaine that stands in our way And therefore God his children are quickly espied to be bungerlike workers of sinne that the Lorde may shame them in this life but the wicked knit so close a web that they goe away with art and peace vntill the Lord shame them in the day of shame 36 As many being much diseased in bodie are the more thereby distempered in their mindes So manie troubled in minde bring a disorder of nature euen vpon their bodies And none more then conteÌ„tious persons who not looking to the hand of God but to the weaknes of man doe fret too much which is only to be remedied with considering of the vilenes of our sinne of the wisedome of our God Iob did not fume against the Chaldeans but humbled himselfe before God Dauid fretted not against Shimâ—i but cast himselfe into a searching of his conscience And wee shall finde by proofe that they that are much humbled for their owne sinnes are most meeke to others as also that they who are most contentious with others are not much humbled with their owne sinnes 37 It is one thing to haue our hearts hardening and another to haue them hardened Our hearts are hardened when there is litle hope of repentance or at least hard comming to repentance our hearts are hardening when we are but in the way to the other and this commeth either by wholly refusing of good things or by some carelesse vsing of them or else by doing of euill and suffering our selues to be hardened through the deceitfulnes of sinne This deceiueablenesse of sinne is either an inarching vpon vs after some good fruite or Christian profession when hauing beene any long time well occupied wee haue not through want of feare and priuie pride the former iealouzie ouer our thoughts but wee are ready to giue some larger libertie to our first motions motions breeding consent consent producing the action the action iterated bringing a custome and custome casting vs into hardnes of heart or else it slâ— lie stealeth vpon vs by leauing our exercises of religion by little little when we can leaue off for once without any necessitie one thing and â—notâ—â—r time another vntill at the length our desire die and our good purposes lye buryed â—re we â—e aware 38 Wee may learne to suspect our wisedome in matters concerning a better life euen by the wise men of the world in things concerning this life The Physition whose Arte hath bene fruitfull to manie will not content himselfe being fallen into some sicknes with his owne knowledge but will ioyne in conference with the more learned in that facultie for his recouerie The skilfull Lawyer hauing coÌ„mendablie handled the causes and controuersies of many Clients will not in his purchase or proper case trust to his owne practise but prouideth better for the matter by taking the aduice of many men of experience in that profession and yet in the matter of saluation in the great sicknesse of the soule and purchase of eternall life wee thinke our selues wise enough and that sinne can soone be plaistered and Heauen gotten with ease as though saluation were not worth the labouring for 39 Manie are readie to doe duties and they will also require duties and though they haue not duties answered to them yet they must goe forward in duties Manie will doe no iniurie and they will suffer no iniurie yet they must learne to beare iniuries and bee readier to receiue the second then to reuenge the first It is also true that many see their owne infirmities and will not see other mens and yet they espie not so manie things as they may espie Manie thinke they doe many good things and they doe so yet they doe not many things which they may doe And one may doe many things good in their owne natures and yet corrupt them in the manner of doing and by some blemish in the affection corrupt the beautie of the whole action Manie leaue many sinnes and doe manie good things thinking that all others should leâ—ue many sinnes too and that euery one should goe foote by foote by them and yet God giueth not the like measure to euery one Many rebuke a thing rebukable and when the offenders see it not they growe impatient and yet in wisedome wee should waite for the turning of the sinner Manie will forgiue when they see a man relenting neither is it any great matter yet this is a Christian dutie in deed by faith in God to hope and waite for the conuersion of a sinner in the meane time supporting all infirmities The naturall affection of parents with their children doth by hope vse great longanimitie and why should not we then vse the same and more in Christianitie For Gods children are to put vpon them the affection of fathers of mothers and of brethren and sisters to heare out and sustaine the infirmitie of our brethren Many do duties forbeare want of duties looke to the least infirmitie in themselues not prie into the defects of others and yet cannot away to bee adn onished but if a man can sustaine the rebuke of his friend and the reproch of his enemie not looking so
vnder the which we haue bin long coÌ„forted For Gods children acknowledge themselues without ceasing that God hath rods in a readinesse though they see no present euill to beate them from their sinnes bend all their care how they may rather suffer aduersitie to Gods glorie than to sleepe securely in prosperitie vnto their own pleasure Now when the Lord doth as it were hold vs on the racke for these causes before named we must pray vnto him that howsoeuer he keepeth vs in the presse we may haue a breathing while to consider our daies spent in pleasure and to examine our vnthankfulnes which shutteth vp the doore of Gods mercie from vs. And because our afflictions are the sorer when they come the neerer to the soule we may with our selues coÌ„clude to hold on the way of our thorough-faire though we see nothing but thornes of temptations and briers of euill affections so as we must be faine to leape ouer hedges rocks ditches yet must we not cease to continue in Gods seruice For if that were not what triall examination of our faith should there be were we as in a faire medow that we might run on along by the water side in a shade and that there might be nothing but pleasure and ioy all our life time who could vaunt that he had serued God with good affection But when God doth send vs things cleane contrarie to our desires that we must be faine one while to enter into a quagmire and another while to march vpon ragged rockes and stones then we shall haue the vse of a well exercised minde in prayer in repentance and in contempt of this life And why doth the Lord sometime suffer vs to pine away and to languish in continuance of griefe seeing that he could cleane rid vs at the first doubtlesse to this end that we might confesse his mercie more freely and bite of his iustice more sharply Let vs now learne to hold all the passions of impatiencie in bondage both by comparing our euils with the wonderfull mercies of God and our small sufferings with the intollerable conflicts of our forefathers For there is no greater cause of our disparing vnder the crosse thaÌ„ when Satan perswadeth vs that neuer any were handled so roughly or else would beare vs in haÌ„d that although God afflicted the faithfull that haue been before vs yet they were not so weake as we But let vs remember that God hath so pinched his seruants euen them whom he loued and whose welfare was deare and precious in his sight and hath often brought them to such extremities as they were not able to looke vp any more nor wist how to speake nor how to hold their peace Wherefore least our infirmities should ouermaster vs and when temptations are fierce vpon vs we know not where to become let vs call to minde the Saints of God who were constrained with sighes and groanes to stoope vnder the hand of God whose martyrs and tormented children ought to be our looking glasses to the end that by them we may learne that according as God dealeth foorth the gifts of the spirit thereafter doth he send greater afflictions both to make them the more esteemed and also to cause a more plentifull fruite of their faith How did God deale with Abraham not a common man but rather an Angell the tenth part of whose sufferings would make a stout heart to quaile How was Dauid the seruant of God exercised in Gods schoole who felt all Gods darts and had all his arrowes shot at him Thus it is requisite that Gods graces should not be idle in his children but set on worke by afflictions whereby they may be knowne in due time and place How did God play the Lion with Ezechias who as with pawes and teeth bruised and crushed his bones not that we may accuse God of crueltie but that we may see with what anguish the Lord doth sometimes exercise his holy seruants and with what patience he doth arme them who notwithstanding his vehement trials doe stay themselues vpon God accusing themselues saying I will beare the wrath of the Lord because I haue sinned against him and excusing the Lord with all humblenes with Dauid Psal. 114. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly c It is much auailable to mortification and Christian patience also to occupie our hearts in the house of mourning euen in our greatest banquetting and to betake our selues vnto some serious meditation of aduersitie when present pleasures would most diuorce vs from the remembrance thereof So though we haue much in possession we shall haue little in affection and when God doth most aduance vs we shall feare our wants of humilitie and then especially be ransacking our infirmities when the Lord for our triall enricheth vs most with his benefits For if the Lord God by multiplying his mercies increaseth our account we are often to suspect to call to iudgement and to arraigne our selues for the vsing of Gods creatures who often giueth that in iudgement which he might denie vs in mercie and often waineth vs from some things in his loue which he might giue vnto vs in his anger FINIS THE MARKES OF A RIGHTEOVS MAN THe righteous man hath three priuiledges First that he shall neuer perish though he be oftentimes afflicted yea if there be a number of them the Lord will spare the habitation of their place for their sake Secondly if the Lord be minded to bring destruction vpon a land oâ— countrie he will first deliuer the righteous eitner by death or by conueying them to some other place as here he doth Lâ—t and is the children of Israel when Pharaoh was ouerthrowne Thirdly the Lord will not so much punish for the wicked as fauour for the goâ—ly sake and if they fall into the same temporall punishments euen thereby shall the righteous be brought neerer to heauen but the godlesse shall be throwne downe to hell euen as with the same flaile is beaten châ—ffâ—to be burnt and pure corne to be preserued Some thinke that there be none righteous which commeth to passe either through ignorance or because they see the sinnes and loose righteousnesse of others but then the Scriptures should be false which calleth some righteous Then Christ should haue died in vaine and there should be no saluation because none are sâ—ued but the righteous Some think that righteousnes is an inherent qualitie that through works we may be perfectly righteous as of old the Pelagians Puritanes and now Papists and Family of loue But the testimonies of Scriptures which affirm that al our righteousnes is as a stained cloath and that we are not able to answere one of a thousand c. and also the sinnes of those who in the word are counted righteous do proue the contrarie for Abraham sinned after he had beene pronounced righteous in distrusting
few and as it were to an handfull now it is giuen to many and to all nations then to one sexe more specially now to both the other is that then they had knowledge now they haue more and a greater measure both of knowledge and repentance For young men shall see visions and old men shall dreame dreames This I say is the first difference that this grace is offered to moe nations For the first was bestowed onely vpon the Iewes for they onely had the Law Psal. â—47 19. but now al is one Christ is the head both of the Iew and Gentile there is one shepheard and one sheepfold both of Iew and Gentile The second note of difference is that the young men should see visions and the old men dreame dreames This is a great benefit and a singular signe of God his loue to his people that they should some of them see visions and some dreame dreames It is said Numb 12. 6. that the Lord would be knowne to a Prophet among his people by a vision and that he would speake vnto him by a dreame and though then of al some did prophecie some did see visions some did dreame yet now all shall prophecie all shall see visions all shall dreame dreames not that all shall be Prophets as the Anabaptists and Familie of loue doe gather but that now sons and daughters seruants and women should haue as great knowledge as they that among the Iewes were chosen Prophets Now that it cannot be litterally vnderstood there is great danger if it be not rightly vnderstood it is proued thus Because there was neuer any age at one time wherein all were Prophets yet this saying was true and fulfilled in the Apostles time and yet not so literally that we can perceiue that all the Apostles prophecied and saw dreames Peter and Paul indeede saw dreames but where shall we find that all the other Apostles did so and yet this were not so fulfilled vnlesse the hearers also should prophecie But this was not so euen at that time and therefore it was not literally fulfilled in them that all sorts of men had all these gifts and therefore it must needes follow that it was neuer so vniuersally fulfilled because either at that time it was fulfilled or neuer For euen in the Apostles time all were not Teachers neither shall it euer be in any time hereafter because God is a God of order and not of confusion and hath appointed and purposed this diuersitie that some should bee Teachers and some learners Wherefore the Apostle after hee hath set downe the diuers callings of Christians for edifying of the Church 1. Cor. 12. he addeth vers 29. Are all Apostles are all Prophets are all Teachers Yea Paul proueth that it was not then so For as there be diuers meÌ„bers in one bodie al members haue not the same office so it is in the Church of Christ. For all are not Prophets all are not Apostles all are not Teachers As if he should say Wee see it is not so but God hath otherwise disposed it Ephes. 4. it is saide that Christ when he ascended did ordaine diuers offices some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ vntill the number of the elect be fulfilled and not vntil men become perfit in this life as some men haue foolishly dreamed Here we see some Teachers and the rest the worke of the ministerie Againe Paul in his Epistle to the Philippians intituleth his Epistle to the Saints which was the Church and to the Bishops and Deacons which were the Ministers of the Church all the Saints were not Bishops all the Saints were not Deacons Besides if all were Bishops what neede the rules which Paul giueth to Timothie and Titus for the chusing of Bishops 1. Corin. 14. Paul saith if any man be a Prophet or spiritual that is a disciple where he constituteth two orders to wit a Prophet or Teacher teaching by the spirit and a Christian not of the coÌ„mon sort but taught of God or one that hath receiued of the graces of God And againe it is said that young men should prophecie Were then all yong men Prophets Indeed Titus was yong a Minister but he was chosen by Prophets and foretold of had been instructed in the Scriptures from his childhood For Bishop he is so called of his office because he ouerseeth so he is called an Elder for his grauitie which sheweth that euen ordinarily then the Teachers were olde Christ began not to preach vntill he was thirtie yeeres old and Iohn was old before he began to preach and therefore ordinarily men ought to bee of good age before they come to that calling not that I thinke that none ought to teach before they bee thirtie yeeres of age but that it neuer was ordinarie that any young man should teach for it is giuen in precept that Teachers should not be young schollers But it is one question what God may doe and another what is ordinarily done For God can and doth often raise vp young men to shame the aged as it may be thought he hath done euen in our daies but this was neuer ordinarie neither yet ought it to be Women were not ordinarily admitted to this function yet God to shew his power and to shame men doth sometime raise women Prophetesses It is said here that women should prophecie What was this euer fulfilled did women euer take vpon them the roome of teaching Indeed there was a Prophetesse among them but that was not ordinarily And when the women of Corinth began to be bold and to speake in the congregation the Apostle giueth out a flat rule that women should not speake but learne in subiection It is said further that seruants maids and men should see visions Was this euer fulfilled did they at any time take this office vpon them Indeed if they had had the gifts they had been fit but wee see it neuer came to passe And seeing it was not then fulfilled in the Apostles time then was it not any time fulfilled before nor in any age since Yea let vs drawe an argument from the Anabaptists and from the Familie of loue themselues this is not fulfilled euen in them For are all of them Teachers Indeed if they could doe this that were the way to conuert all vnto them but they are not For some yea and the most of them are learners those men that seeme to be teachers are not yet according to this prophecie full of the Spirit For the abundance of God his spirit maketh his people the bolder Peter was not afraid of the whole Councel Steuâ—n made his persecutors and accusers ashamed and the Apostles were alwaies the first to answere for the defence of the doctrine But it is thus with the Familie of loue No surely
or great light in darke places or great heate in bodies that were nummed before euen so truly we may say and so certainly we may perswade our selues that the spirit of God is in vs when we see our corruption consumed our soules purged from the drosse of sinne our hearts inlightened and made hot in walking and working according to that light The second question to be cōsidered is whether that man which once throughly tasted of the spirit may lose it and haue it quenched in him To this it may be said that because the spirit of God commeth to and worketh in diuers men diuersly in diuers measures therefore we must consider of the diuers working of the spirit then frame our answere accordingly First then there is a lighter lesser worke of the spirit which may be quenched in them that haue it and that this inferiour or lesser kinde of working may be taken away appeareth plainly by the parable of the seede which our Sauiour Christ propoundeth for that besides them that receiue the word into good ground and bring foorth fruites some an hundreth some thirtie some sixtie folde he doth also make mention of some others that receiued the word and yet continued not And what had not these the spirit of God in them Yes doubtlesse for they receiued the word yea they receiued it gladly and that which is more they beleeued that which they had receiued Behold then three fruites of Gods spirit in these men and yet they continued not for they beleeued indeed but their faith was temporarie it lasted but for a time and after a time it vanished away and the spirit departed from them for either the pleasures and profits of this life did driue out the graces of God and drie them vp or else the fierie heate of persecution did quite consume them More plaine and notable for this purpose is that in the sixt to the Hebrues for there the Apostle saith That some may taste of the holy Ghost and thereby be made to taste of the good word of God to be inlightened to receiue heauenly gifts yea and to taste of the power of the life to come And what then surely the Apostle saith That if such fall it is impossible they should be renewed giuing vs to vnderstand that euen they which haue receiued the holy Ghost that haue been inlightened that haue receiued heauenly gifts and haue tasted of the power of the life to come euen such may fall away and the spirit may be quenched in such There is a second kinde of working of the spirit which is a more thorough effectuall working which can neuer be taken away frō them that haue receiued it This the Apostle Peter describeth when he saith That the chosen of God are begotten againe of the immortall seede of the word This is not a bare receiuing or a light tasting of the word but it is a deepe taste of the same whereby we are begotten and borne againe The Apostle S. Iohn setteth downe another note of it saying That they that are thus borne againe cannot sin that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why Euen because the seede of God abideth in them euen that seede wherewith they were begotten to a liuely hope of life euen that seede doth abide and will abide vnto the end Who so is begotten againe by this seede and hath this seede abiding in him the spirit hath wrought that in him which shall not be taken from him and therefore our Sauiour Christ saith The word that I speake is spirit and life And in another place he saith That none shall take his sheepe from him for the father is mightier than all and therefore in another place he saith That it is impossible that the elect should be seduced Thus then we see the question answered namely that there is an inferiour working which may be lost and a more effectuall working of the spirit which can neuer be taken away from them that haue it And this must not seeme strange to vs neither must we be offended that the Lord should take some and leaue others or that he should begin in some and not bring his worke to perfection for so he dealeth with other things in the world Some corne is sowen and neuer riseth some springeth and yet shortly withereth some groweth vp to an eare yet then is stricken or blasted and othersome at his good pleasure doth come to a timely ripenes In like manner some trees are planted and neuer take roote some take roote but yet not blossome some blossome yet neuer bring forth fruite and othersome through his goodnesse doe bring forth fruit in good season If the Lord deale so with the plant and hearbe of the field why may he not deale so with vs the sonnes of men If we cannot conceiue the reason of this we must holde our peace for all the workes of God are done in righteousnesse and all our knowledge is vnperfect therefore we must herein rather accuse our selues of ignorance than the Lord of vnrighousnesse nay we our selues doe deale in like sort with those things which be vnder our hand In Colledges Fellowes are first chosen to be Probationers and if they be then approoued they be made full fellowes otherwise they are not If a man being childles doe take some friends childe to make him heire of all his goods he will keepe him vpon liking if his manners be honest he shall be preferred yea it may be set ouer all his house and yet afterwards for some fault committed quite cast off Some other man taketh another childe to the same end and maketh him heire indeed so then wee must thinke it righteous in the Lord to deale thus with vs seeing we are in his hand and we must not be offended though he call some and do not inlighten them and although he inlighten some and doe not continue them and doe of his great mercie continue some euen vnto the end let vs rather see what vse we must make of this doctrine First we must take heede that we neuer quench any grace or gift that God bestoweth vpon vs. Secondly we must still labour to haue greater measure of gifts for the wicked may come to haue some small gifts such as may be quite taken away from them Lastly it doth put a plaine difference betweene the godly and the godlesse betweene them that beare a shew of holinesse and them that are indeed the holy ones of the Lord for the one endureth but for a time and the other lasteth for euer Now if we require a further triall whereby we may know whether we haue receiued that spirit which lasteth but for a time or that which will abide for euer with vs then let vs marke these rules which put a plaine difference betweene them First we must marke that inlightning and insight we
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
policie and his teachers in wisedome so now he sheweth how he went before his elders in prudence and vnderstanding He was wiser than his enemies Why because in all his attempts deliberated not with flesh and blood but asked counsaile of the Lord by the word and by prayer He excelled his teachers in good learning wherefore because he contented not himselfe to stay on the naked rules by them deliuered but further laboured with his conscience to make the vse of them profitable to himselfe He ouer-reached his ancients Why because he euer had a speciall care to keepe a true faith and a good conscience whereof many had made shipwracke Whereof then commeth it to passe that the scholler is often better than his maister commeth it not from hence because the Lord worketh according to his will and bestoweth like effects where like meanes are vsed blesseth and curseth depresseth and raiseth vp according to the vsing and not vsing of necessarie meanes By meditation the iudgemēt of the godly is refined by musing the wicked grow by high degrees to the mysterie of iniquitie For as they be much giuen to this kinde of occupying their mindes so Sathan doth most thereby conuey himselfe into them putting such platformes and deuices into their head that otherwise were wonderfull to come into a mortall mans minde So then they that doe not rest in hearing and reading but endeuour by meditation to finde and draw out an vse of it in themselues wonderfully doe profit and mightily excell others Let vs not rest in our ouersights but stirre vp and prouoke our affections to take a new view of those things which we haue heard whereby we may gather more vnto our selues than that which we haue heard And why Man is a creature reasonable and by the light of nature can thus reason with himselfe if this be true then the contrarie is false if it holdeth in the greater then it holdeth in the lesser If this good thing hath good effects then tho contrarie euill hath ill issues See how knowledge by meditation doth increase Againe because euery member of Christ is annointed with knowledge according to that measure which the Spirit worketh as well the hearer as the speaker may profit by vsing the meanes For by meditation the iudgemēt is refined the wit helped the memory strengthened and stirreth vp affections as thus Is this good I will doe it Is this the obedience rewarded I will obey it Is this forbidden I will auoide it Is this threatned with so fearfull iudgements I quake and tremble to thinke of it By the helpe of this many will speake on a sudden because they speake out of the experience of their owne consciences when the learning of others is in their teachers head or else in their booke It is then the righteous iudgement of God that we are so vnapt to practise wanting dexteritie of wit bereaued of sound iudgement besides many other punishments due to the contempt of Gods word when our owne conscience shall accuse vs saying This good thou mightest haue had this comfort thou mightest haue enioyed hadst thou meditated on the word There remaineth the thrid effect which is in these words I am wiser than the ancient c. Oh notable wisedome that made him wiser than gray haires which are of longer experience He doth not compare himself with dotish old men but the wise Ancients in whom though not the quicknes of wit yet the pith and marrow of knowledge remaineth Neither doth he speake this so much to praise himselfe as to stirre vp others If then we shall see a comely old man speaking law on the bench and desire to heare some wise experience the man of God here telleth vs the way how before those times we may attaine vnto it And through the blessing of God on those meanes the graces of God shall be greater in young yeares if we labour for knowledge and with knowledge ioyne conscience and with conscience practise For the high way to knowledge is to meditate with our knowledge and to tremble in our hearts at the maiestie of the word not ceasing to labour with our selues vntill by musing we haue felt some comfort Here of it proueth that they which haue heard the word of God but a yeare haue more profited thā they which haue heard it sixe yeares For vnto him that hath more shall be giuen and from him that hath not euen that which he hath shall be taken from him If we obserue it we shall finde prophane Protestants who now haue seene three Gouernments which both are ignorant in knowledge and haue gotten many placards and curtaines for their grosse sinnes This may teach vs to see into Gods iudgement who punisheth so seuerely the decay of faith as also the mercy of God towards them that lay vp in their hearts the meditation and in their liues the practise of that which they haue heard I see no more fearefull tokens of the desolations of our times than that men promising whole worlds vnto themselues seeke so much for themselues that they neither desire Gods glorie nor the Churches profit A man may talke with a great Reader and there be some good things in him but talke with an exercised minde and you shall finde in him farre greater and more excellent wisedome Why doe not the old Protestants grow in knowledge as they grow in age but because they doe not vse to meditate Many men seemed to haue good gifts great knowledge and dexteritie of wit who now are destitute and barren of all these heauenly graces What is the cause surely the want of faith and of a good conscience doth make vs faile in many good things or else the cause may be some secret sin not repented of why there is such store of ill and such barrennes of good things So that the Lord striketh many with such follie that they which sometimes tasted of the good graces of God are now become dull heads Another reason why old men doe not grow in knowledge is because the more they haue the more they doe desire Many are so vaine and light that a man shall assoone bring an hogge from his haunt as them from their delights so the Lord doth make them end their age and life in worldlines which spend their liues and youths in vanities If we see one giuen to vanitie what say we Oh there is a wittie yong man if we see one giuen to worldlines what say we Oh there is a iolly thriuing fellow and thus for want of a sanctified wit and sight we remaine fooles and vnthrifts in spirituall things But it standeth with the righteous iudgement of God that they should be depriued of the vnderstanding of heauenly things which so greedily turne al their wits to worldlines On the contrary where we make conscience to meditate we growe from a small graine of knowledge to an whole field of vnderstanding For wee see many vsing their wits 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
How can this be by what meanes possible should this be so and therefore the Lord suffereth them to miscarrie in iudgement and punisheth them in their affections Thus we see how the man of God doth strengthen him and vs by faith in beleeuing that God is righteous and his iudgements to be righteous and that euery part of them is most righteous iust and true wherefore our Sauiour Christ in his holy Gospell vseth so often Doest thou beleeue beleeue and thou shalt be made whole according to thy faith be it done vnto thee which he doth to shew vs our incredulitie Wherefore we must pray Lord I beleeue helpe my vnbeleefe Lord increase my faith that beleeuing thy iudgements I may feare thee beleeuing thy mercies promises I may be comforted beleeuing the things thou commandest I may do them beleeuing the things which thou forbiddest I may auoide them Verse 139. My zeale hath euen consumed me because mine enemies haue forgotten thy word LEt vs here trie our faith which perswade our selues to haue such faith behold here is a triall True it is that to all is not giuen the like measure of faith vnto some are giuen tenne talents vnto some fiue vnto some two neither haue all grounds like measure of seede nor render againe like measure of increase for some ground according as it hath receiued bringeth fourth one an hundreth fold some sixtie some thirtie fold according to the good wil and wisedome of our God Neither must we thinke that it is required of vs that we cannot otherwise be faithfull and zealous vnlesse we euen consume away or our eyes gush out with riuers of waters for we must not thinke that it was so in the Prophet himselfe as though riuers of teares were in his head or that he was vtterly pined away but rather they are figuratiue speeches to shew some rare zeale and notable kinde of sorrowing in him Now whatsoeuer exhortation is to be drawne from hence it will little auaile vs vnlesse we beleeue that there is no one thing here in this Psalme but in some measure it is to be performed of euery Christian. For politike men caÌ„not profit by such things because they doe not thinke that it containeth any generall doctrine but rather that it is a particular doctrine But seeing this Psalme is the type and image of a regenerate man and no one treatise so fully and wholie though peraduenture some whole booke may doe it expresseth the same and yet so that neither the man of God as with a trumpet doth blow forth his owne praise nor womanishly painteth fourth his owne miseries by moanes and complaints but aduanceth Gods glorie and putteth vs in minde what graces of God should be in vs and humbleth himselfe and sheweth vs what infirmities raigne in vs. What then will some say meane these speeches My soule fainteth mine eyes failed mine heart breaketh my soule cleaueth to the ground my soule melteth mine eyes gush out with riuers of water What say they appertaineth it to vs that he saith Seuen times a day doe I praise thee I preuented the morning light and cried mine eyes preuented the night watches I opened my mouth and panted how sweete are thy promises to my mouth yea more than honey vnto my mouth I am like a bottle in the smoke I haue remembred thy name in the night the law of thy 〈…〉 better vnto me than thousands of gold and siluer I haue had as great delight in thy â—estimâ—â—iâ—s as in all manner of riches I loue thy commundements aboue gold yea aboue most fine gold â— râ—â—oyce at thy word as one that findeth a great spoyle These were extraordinarie things and we haue not to deale with them To answere these we may see the same doctrine in other persons and in other places of the booke of God Iob. 33. Elihu there declareth that the Lord speaketh diuers times vnto men but they see it not if they profit not by the word he sendeth them afflictions if they profit not thereby he will send one among a thousand to shew his mercies vnto them Psal. 14. God speaketh once or twice and one seeth it not c. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto mâ—n his righteousnes then will he haue mercie vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation then shall his flesh be as fresh as a childs and shall returne as in the daies of his youth And though the Lord punished not grosse sinnes in Iob yet he punished incredulitie impatience selfe-loue vaine glorie in him for though Iob were a good man yet he stood in some neede of greater mortification The Apostle Paul sheweth that the wrath of God should fall on the Corinthians if they presumed without due examination of themselues to eate the body and blood of Christ that from thence came sudden deaths and vnnaturall deaths languishing and pining diseases 1. Cor. 11. For this cause saith the Apostle many are weake and sicke among you and many sleepe for if we would iudge our selues we should not be iudged So he speaketh this of the Corinthians which were learned men who had great knowledge and excelled in many good gifts as he himselfe reporteth of them and yet he sheweth them this truth Neither do these things especially and onely come for sinne but more particularly for the trying of faith prouing and perfecting of patience although afterward it may be for punishing of sins by degrees for euen in the triall of faith and prouing of patience is also a secret punishing of sin Wherefore we must not suffer for a while but euen to the shedding of our blood and spending of our liues as witnesseth the author to the Heb. chap. 12. where the Apostle hauing set down in the chapter going before a register of the fathers in the old Church and of their workes whereof some may also seeme to be extraordinarie although indeed they be alleaged but as fruites of their faith inferreth in the 12. chapter this exhortation Heb. 12 1. Wherefore let vs also seeing that we are compassed with so great a cloude of witnesses cast away euery thing that presseth downe let vs runne with patience the race that is set before vs 2. looking vnto Iesus the author and finisher of our faith Who for the ioy that was set before him endured the crosse and despised the shame c. 4. Ye haue not yet resisted vnto blood striuing against sinne and ye haue forgotten the consolation which speaketh vnto you as vnto children c. Here the Lord sheweth the faith and gifts of his Saints declaring that he would bestow on vs the like graces according to that proportion which he thinketh good In that they are called witnesses it was because they gaue witnesse to the truth of Gods promises and to shew how the Lord would enable sinfull flesh thus
to beleeue and thus to doe And marke here the wisedome of the spirit of God setting down the strength of his Saints for flesh blood might haue obiected what tell you vs of these extraordinarie and priuiledged men but behold he calleth them as we said before witnesses testifying that if we would call for and craue the like graces we should receiue them sufficiently then he biddeth vs to looke to Christ the author and finisher of our faith For what were they this is he from whom al the Fathers receiued their strength Striue saith he death is not yet come ye haue not resisted vnto blood What must euery man be a mâ—rtyr no the meaning of the holy Ghost is that though we haue suffered the scoffing of the wicked the hissing the nodding of the head the mocking of the people yet it is not sufficient if the Lord will haue vs also for his sake imprisoned our blood shed and though he giue vs no remission yet we must not faint herein but euen offer our liues to the Lords pleasure also What can seeme more rare in this man of God his faith than his notable diligence and delight which he had in the word in that as we shewed before he preuented the morning light and the euening watches with his meditations But shall we not finde this commended vnto vs in other places of the Scriptures that we might also in some measure seek these practises in our selues Looke Prouer. 2 1. My sonne if thou wiâ—t receiue my 〈…〉 and hide my commandements â—itâ—â—â— tâ—â—e c. 4. If thâ—se seekest wisedome â—â— silâ—â—â— â—â—â— seâ—râ—hâ—â—â— for her as for treasure 5. Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God And Psalme 19. 10. The iudgâ—â—eâ—tâ— of the Lord are more to be desired than gold yâ—a than much fine gold what doe we now see here in this man of God which the Scriptures doe not teach vs in other places So that here is set down but a patterne of practise of things taught in the word and why doth the man of God set downe himselfe here as a type to be followed surely to shew that like as he was a man subiect to the like affections that we are so we may labour for the like graces as he had And if we will be like vnto him in his sinnes why should we not be like vnto him in his graces And as albeit we are not like vnto him in his greatest sins and yet in some sins so must we though noâ— in the highest measure of his graces yet in some proportion of his graces be like also vnto him It may also seeme extraordinary in him that he was wiser than his enemies wiser than his teachers wiser than the aged but we must know this also appertaineth to vs because in shewing his reason how he obtained this grace he alleageth not the cause to be any extraordinarie or new reuelations but that he attained through the word for he was wiser than his enemies in that he opposed not subtiltie with subtiltie craft with craft forgerie with forgerie and in all his assaires asked not counsell of flesh and blood but of the word as he also testifieth of himselfe Port. 3. 7. 8. vers Princes also â—id sit and speake against me but thy seruant did moditate in thy statutes Also thy testimonies are my delight and my counsellers As if he should say when the mightie states vsed their policie and wisedome against me though I had an heauâ—e heart yet I asked counsaile of thy word Likewise Port. 21. 1. Princes haue persecuted me without cause but mine heart stood in awe of thy word That is the great men persecuted me I durst not striue with them in policie for so I was afraid I should haue sinned against thee but rested in thy word and then I gate as great victorie as they which get spoyles We see now whosoeuer as Saint Iames exhorteth vs shall aske wisedome when he wanteth it of the Lord and of his word shall with Dauid be wiser than his enemies not that we must imagine him so to be in all his particular actions but that he excelled them in as great measure as might be by giuing himselfe to be gouerned by the word Is this then proper to the dearest Saints of God alone No for Moses the man of God faith Deut. 4. 6. Onely this people is wise and of vnderstanding He speaketh not of the rarest Iewes and of the Magistrates alone but of the common people and telleth them if they wanted wisedome the Lord was at hand to teach them And so the meanest people by the word of God were wiser than the mightie Princes and the great Princes were more doltish than the common people when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth Matth. 10. 19. When they deliuer you vp take no thought how not what yee shall speake for it shall be giuen you in that houre what yee shall say This promise is not made onely to the Euangelists Apostles Disciples Doctors or Magistrates but to all whomsoeuer the Lord shall call to giue such testimonie of his name And we know by experience how this was not onely performed in the Primitiue Church but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne who did striue against sinne to the shedding of their blood who all as we see were wiser than their enemies Neither was there any other cause why he was wiser than his teachers but that by meditation he not resting in the booke cases and generall doctrine of his teachers applied their generall rules to his particular state Likewise we if we doe not stay our selues in the generall things which we heare or reade but bring the generall things into particulars singulars and practises shall be wiser though happily not learneder than our teachers Thirdly he was wiser than the ancient in that they made shipwracke of faith and of a good conscience notwithstanding their knowledge whereas he laboured to bring his good learning to good liuing and his knowledge to a good conscience We see at this day how old ancient Protestants grow not in spirituall vnderstanding because they put not in practise the things which they haue knowne On the other side we are not to goe farre but may obserue in our age how young men vnto whom the Lord hath made old men as glasses examples of our infirmities least they fal comming with 〈◊〉 â—elâ—â—e to practise tâ—at which they â—â—â—te are 〈…〉 and are more able to iâ—â—truct the ignorant to comfort them that 〈…〉 the ageâ— Wâ—â—â—oâ—er then will labour to bring the rules into life which hâ—e 〈…〉 y pâ—ecâ—â—ts he shall be at the lâ—aâ—t wiâ—er if not more learned than the auncient 〈…〉 es Mâ—z alâ—â—â—th â—uen coâ—â—umâ—â— me c. This among the rest â—ight 〈…〉 more proper and peculiar to the Prophet but it is is wee
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
in prayer Wherefore God often denyeth vs our requests because we vse not to pursue and prosecute them with seruent prayer For if we haue prayed twice or thrice for one thing and yet are not heard but receiue as it were the repulse wee straitway surcease and leaue off our prayers contrarie to the practise of this man of God who would not suffer any repulse but still continued his prayer both morning and euening So that wee are to know that if we will obtaine mercie God will sometime deferre his graunt to trie vs whether wee aske carefully or no whether wee truly and reuerently esteeme of the thing prayed for whether wee belieue throughly his mercies and promises and whether wee will as thankefully vse it when we haue it as we did carefully pray for it before we had it The Lord cannot away with our cold asking and when we giue but one sigh and there comes sometime one teare which is as the teare of an harlot he seeth that we feele not our wants throughly wee esteeme not of his mercies reuerently wee make not our request earnestly and therefore he sendeth vs often as emptie away as we came Wee must then giue the Lord no leisure to be free but prosecute our prayers with importunitie as did the Widow mentioned in the Gospell But we must remember in our often prayer to vse the wisedome of the spirit which was the second thing obserued in diligent prayer For some vse prayer often who wanting heauenly discretion turne it to their owne discommoditie For some haue peruerted most wickedly these places before alleaged through too strict a consideration of the assiduitie of praier and thought that they might giue ouer all their callings in an actiue and cruil life and wholy and continually bestow all time on prayer But this was too preposterous a diligence which that wee may auoyd it shall be true wisdome so to deuide the times and seasons as we may impart those times on prayer which most may make for Gods glorie and which best make for our calling And for those places of our Sauiour Christ and the Apostle wherein wee are commaunded to pray continually the meaning is that we should alwayes be ready and affected to pray in prosperitie and aduersitie and at all seasons fit for prayer that is when the Lord doth call vs to it and our estate doth require it This doctrine is easie to be heard but hard to be practised Well then this is true wisdom to choose the Sabbath wholy to be spent in the word and prayer from morning to night and so to deuide the seasons in the other dayes of the weeke as with Dauid and Daniel we may pray at morning noontide and euening and that therewith we haue a speciall care to bestow the rest of our time in walking in our calling For as there is a time of hearing so there is a time of putting that in vse which we haue heard as there is a Sabbath for Gods owne worship so there is sixe dayes for vs to labour in and as there is a time of praying so there is also a time of practising Neither would the Lord haue vs alwayes reading hearing or praying but after we haue read heard and prayed to shew forth the friâ—â— of them in our conuersation to his glorie And as heretikes in the primitiue Church and since that time Monkes and Friers haue laboured to teach a continuall praying so euen at this day Sathan bewitched the hearts of many with that perswasion wherefore wee must knowe that the Lord will haue obedience rather than sacrifice and mercie more than burnt offerings For why doe we heare but to learne obedience and why doe wee pray but to put our prayer in practise or why haue we knowledge but to vse it to Gods glorie Neither doth that saying of our Sauiour Christ to Martha vithstand this doctrine although many heretikes haue both obiected and peruerted this place to make it serue their purpose who falsely alleage the place saying Mary hath chosen the better part whereas the true wordes are Mary hath chosen the good part in which place Martha was not reproued in that shee was a good huswife or for that she entertained Christ but for ouermuch labouring in her huswiferie and entertainement at such time as she should haue been better occupied Neither was Mary commended for that she did nothing but heare and pray but for her wisedome in hearing Christ carefully at that time when he preached and in that she knew that Christ did lesse care and would be better satisfied though her pâ—ouâ—sion was more slender than that to more solemne preparation they should neglect the doctrine which was the fooâ—e of their soules Otherwise it must be supposed that Mary was as carefull an huswife as Martha for els vndoubtedly our Sauiour Christ would not haue so commended her for wisely discerning the times especially seeing the holy Scriptures count them worse than infidels which will not prouide for their families But this doctrine is sweet to them that maintaine it that thereby they might auoide all laborious callings and al crosses which commonly accompanie the same â—or it is the subtill policie of Sathan when hee cannot get vs to neglect prayer to endeuour to bring vs preposterously to vse and frequent prayer by causing vs to lay aside our callings which according to Gods holy ordinance we had professed wherefore let vs labour in this wisedom of the spirit wholy to take vp the Sabbath to the Lord and so dâ—uâ—â—e our other times as we may still perseuere in our callings which if we doe we shal haue better motions and not incurre so dangerous opinions as we should doe if we gaue our selues to continuall reading and praying But shall we speake of this doctrine in this our age which rather needeth a spurre than a bridle wherein many pray but obtaine not because they are not diligent many heare but are fruitlesse because they vse no diligence For besides that they want this wisedome of the Sabbath that that is appointed for the growing of their soules is spent in worldly cares These kinde of men haue their soules very barren who neither vse the Sabbath nor redeeme other times of their callings to bestowe any thing in hearing or praying or if happily they doe heare they rather make it a matter to â—arpe at than to be instructed by it These men as they will heare no true things so they will heare false and though they will marke no good things yet they will marke ill things not that there is any thing false or ill in the word but in that as to an humble spirited man the Lord maketh the word the sauour of life vnto life so vnto them that are ill minded the Lord maketh it the sauour of death vnto death and giueth them ouer in the pride of their hearts vnto Sathan that hee may delude them by deceiueable colours For
the victorie of men so farre greater is the ioy and more glorious is the triumph of Christians than of earthly Captaines And as farre as the robes of Christ his righteousnes are richer than the royall armes of Princes so farre doth the ioy of Gods children exceed all the ioy of the Princes of this world Whosoeuer then haue not this ioy by so much they shew themselues as yet to be more carnall more worldly and more subiect to Sathan At thy word Still we must obserue this that what affections soeuer we pretend to God they must be tried by his blessed word whether it be of loue or of fear or of ioy Whosoeuer then will say they are merie in God as they hope when their mirth is not in the word and they can reioyce in Christ as well as others and yet they reioyce in vanitie and worldly things they deceiue theÌ„selues yea although they did not reioyce in ill things yet they cannot reioyce in prayer they cannot reioyce in the word they haue no ioy in the Sacraments whereby notwithstanding they attain all precious things and an inheritance which fadeth not away But alas how can men ioy how can they spâ—â—rt how can they laugh so earnestly at vaine things and take so little comfort and solace in Gods worde and why doth the word of God make vs so dull why doth prayer make vs so heauie why doth meditation cause vs to be so sad Euen because wee are so carnall and earthly minded Well the Prophet Esay sheweth chap 58. what is the ioy of Gods children 13. 〈…〉 hou turne away thy foote from the Sabbath from doâ—â—â— thy will in mine holie day 〈◊〉 â—â—ll the abâ—â—â—â— a delight to consecrate it as glorious to the Lord c. And the Prophet Dauid Psalm 63. Thy louing kindnesse is better then life therefore my lips shall praise thee And Psalm 84. 4. Blessed are they that dwell in thy house they will euer praise thee 10. A day in thy Court is better then a thousand other where I had rather bee a doore-keeper in the house of mâ— God thâ—n to dwell in the tabernacle of wickednes Psal. 42 4. I went with the multitude and led them into the house of God with the voyce of singing and praise as a multitude that keepeth a Feast This is the ioy of God his children this ioy will neuer leaue vs no not in the graue it will accompany vs to the iudgement seate of God If wee will reioyce in GOD his word God will reioyce in vs. But alas doe not all men reioyce in vanities and yet they shall perish with men and men shall perish with the abuse of them Whereas that ioy so farre excelleth this how is it that this is so farre preferred before that Doe wee not thinke him to be a foolish man who will make the day of his pleasure in playing and sporting whereas hee should make it the day of his profit in buying and selling Would we not account him a mad man who might be encouraged to goe into the field with a promise to carrie away the victorie and to triumph ouer his enemies if he linger the time vntill the occasion be past by the incurse of his enemies and so he willingly leese the victorie and make his aduersaries to triumph ouer him How foolish then are they to passe the Sabbath which is the market day of the soule and wherein the Lord calleth vs to come buy honey wine milke and oyle and that without peny or penyworth in vaine pleasures willingly to leese such spirituall and heauenly profits And how mad are they that on this day may receiue both counsell for policie and furniture for strength to encounter against the world the flesh and the diuell and runne rather to â—â—â—thie pleasures suffering themselues willingly to be a pray for the diuell to bee seduced by sinne to be ouercome of the flesh and troden downe of the world True it is that we haue many bickerings and fight many skirmishes in the weeke dayes but on the Lords Sabbath especially wee fall to the maine battaile and we come as it were to hand-strokes and buckle with our enemies hand to hand Doe wee not thinke this a daungerous thing then when the Lord doth offer as it were into our hands the spoyle of sinne Sathan the world and the flesh and wee willingly and vnthankfully will suffer our selues and offer our selues to be spoyled of them Where is now our ioy in the word where is our spoyle wherein we should triumph Well if men reioyce so much when they giue the foyle to their enemies and pray vpon the spoyles wee may easily coniecture how greatly they sorrow that take the foyle at their aduersaries hand and are become a pray and a spoyle before them For the same is the reason of contraries And to applie this same to vs if we truly reioyce when we haue subdued our affections murdered our temptations and put to flight the world the flesh and the diuell making a shew of them through Christ how much must wee be grieued when our affections haue carried vs captiue our temptations haue slaine the soule and our enemies haue taken the spoyle of all those spirituall graces which before wee possessed This then must trie our repentance whether wee haue this sorrow or no when the rage of sin hath spoiled vs of God his grace This affection wee see was in the Prophet Dauid Psal. 51. who crieth Haue mercie vpon me according to thy louing kindnesse make me heare ioy and gladnes that the bones which thou hast broken may reioyce Create in mee a cleane heart O God renue a right spirit within me Cast me not away from thy presence and take not thine holy spirit from me Where Dauid complaineth that his heart was hardened blind was his vnderstanding troubled was his minde and his soule in bondage of sinne and in danger to lose Gods spirit Thus wee see how hee felt himselfe spoyled of all the graces of God When then we shal see the flesh or the world hath taken from vs all comfort in the word and in prayer and that wee begin to be dull in good things we must know for a truth that either Sathan the flesh or the world haue giuen vs some â—oyle and that they haue taken rich spoyles from vs. Wherefore wee are not after sinne to be too quiet with our selues as wee vse to bee if wee truly consider of this for our ioy should not bee so great in one but our sorrowe should be as great in the other and as wee reioyce when wee haue gotten the victorie so must wee sorrow when wee haue lost and they haue gotten the spoyles For if wee find ioy of conscience to make a shew of our enemies because we haue spoyled them euen so when they shall spoyle vs that our vnderstanding be blinde our hearts made dull when wee cannot with comfort call God our Father when wee can
a double interpretation for either the meaning of them is giue me vnderstanding which is according to the prescript truth of thy holy Word or else according as thou hast promised in the Worde to them that by prayer aske it of thee But because this latter sense comprehendeth the former I more willingly embrace the latter For if God helpe vs according to his promise it is doubtles according to his word for hee promiseth nothing which is not agreeable with his word Besides this may be prâ—ued by that wich is added in the verse following where hee saith according to thy promise Now in that he repeateth the same thing he sheweth that certainly God hath promised to helpe and relieue his necessitie Neither must we thinke that this promise was made to Dauid alone who alone had not such infirmities but hee speaketh as a member of the Church for the promise appertaineth to the Church to all in the Church vniuersally Howbeit looke what the Lord had promised to all generally he applieth to himselfe particularly For we may see both in this Psalme Port 17 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple as also Psal. 19. 7. The testimonie of the Lord is sure and giueth light to the simple that the promise is generall and as well appertaineth to vs as to him So that the meaning of this latter part is nothing else but this as thou hast promised to giue knowledge to them that seeke it so Lord giue it mee for I thus seeke it Thus we see how needfull it is to haue knowledge of God his word seeing none obtaine but they that pray according as God hath promised in his word according to that Ioh. 5. 4 This is the assurance that we haue in him that if we aske any thing according to his will hee heareth vs. Ye aske saith S. Iames cap. 4. 3 and receiue not because ye aske amisse We must not pray then for euery phantasie and for euery grace that commeth into our minds but for those things for which we are taught to pray according to the word But how can we doe this without knowledge how should we pray to him in whom we haue not beleeued or how should we beleeue in him whom we haue not knowne Whosoeuer then will pray aright must pray in faith and he that will pray in faith must also pray in knowledge Againe we are heere to obserue thus much that whosoeuer he be that will be directed in singular actions he must acquaint himselfe with the particular knowledge of the word Wherefore let vs learne to vse often reading hearing and meditating of the word and with often reading hearing and meditating let vs vse often praying applying and examining of our selues that we may both seeke vnderstanding in knowledge and the obedience of it in our affections For often reading hearing and meditating bring ripenes of iudgement often praying applying and examining our selues bring quicknes of our affections We shall see then for often praying the Lord will driue vs to it with often giuing of his graces with the giuing of his graces he will giue necessities with the giuing of necessities he will often giue occasions to set forth his glorie How shall we pray now without iudgement or how shall we meditate without knowledge Wee must often heare for knowledge sake we must often meditate for conscience sake For as we cannot haue profit in the generall knowledge of a thing without particular meditating of it so can wee not meditate without some troubling of our minde vnlesse we doe it of iudgement no more then not hauing knowledge we can pray without great turmoyling and troubling of our minde Thus we must ioyne all meanes together as first by conference wee must labour for knowledge to make our knowledge more effectuall wee must ioyne meditation and that both knowledge and meditation may be sanctified we must vse prayer Let my supplication come before thee and deliuer me according to thy promise Here he prayeth to bee rid from these streights and encombrances which did hinder this vnderstanding of the word which hee desired For whereas some vnderstand it of outward and common troubles I thinke by those things which goe before and comparing it with those things that follow after that he meaneth that deliueraÌ„ct which might rid him from those things which are contrarie and preiudiciall to the things before prayed for that so both being enlightened with true knowledge and deliuered from all blindnes hee might praise God more freely and liberally both for his vnderstanding and for the escapes of those distresses perplexities doubts and ignorances of his mind And thus considering that he prayeth to obtaineÌ„ the good things and to be deliuered from the contrarie euill things let vs consider of that which followeth According to thy promise If wee will obtaine any thing of the Lord wee must first vow thankfulnes and as we be suiters we must be thanksgiuers as we be suppliants wee must be plentifull in prayses to the Lord. For this is the end of our creatioÌ„ this is the end of our redemption this is the end of our sanctification this is the end of all our praying and obtaining euen plentifully to praise the name of our good God Vers. 171. My lips shall speake praise when thou hast taught me thy statutes AS wee learne now that the end of all Gods blessings is thanksgiuing and vnlesse wee purpose and will performe this we must neuer looke to obtaine any thing in fauour so we are also to learne that before God teacheth vs from aboue we are as tonguetide and cannot pray before he by his spirit doth instruct vs we caÌ„not once speake of his word This he sheweth both in the first portion and seuenth verse I will praise thee with an vpright heart when I shall haue learned the iudgements of thy righteousnes and in the second portion where after he hath prayed to be taught in the statutes he promiseth with his lippes to tel the iudgements of the Lord. We cannot then blesse God before he instruct vs. When the Lord rectifieth our knowledge with cleere iudgement and renueth our hearts with holy affections wee are most readie to praise the Lord according to that in the Psalme Lord open thou my lippes and my mouth shall shew thy praise And Rom. 8. 29. The spirit helpeth our infirmities for wee knowe not how to pray as we ought c. Wherefore if wee liue to eate to drinke to sleepe and not to praise God we liue no better than bruit beasts or rather worse for they praise God in their willing seruing of mans necessities and according to their kinde in their waies But man to whom the Lord hath giuen eyes to looke to heauen eares to heare his word speech to sound his praises a mind to conceiue his glorious works and blessed word seeing he hath these gifts aboue beasts it is certaine there must
would neuer faile them nor forsake them till he had brought them to his habitation which should teach vs to doe the like for strengthning our faith in his goodnes by keeping continually as it were a beadroll of his benefits already receiued of him least by letting the olde slip out of our mindes which should make vs thankfull we neuer receiue the new whereof we are so carefull 3 As the roote of all sinne is in our soule so the beginning of all diseases is in our bodies And as there is no sinne which we should not fall into if the Lord leaue vs so is there no disease which should not come vpon vs vnlesse he preserue vs. For when his prouideÌ„ce watcheth not ouer vs we are ready to fall into all miserie It is not in our selues to keepe our good name from euill reports our minds from disquietnes our estate from pouertie c. This if it were beleeued and felt it would both make vs thankful continue in prayer not only in the want of such things we desire but also in the abundance of those we enioy For man liueth not by bread onely neither is it care can make vs rich nor our owne deuises bring quietnes to our mindes but it is the Lord who in his prouidence worketh all in all which must alwaies be acknowledged of vs to the end we may make vse of all things in any estate to the glory of his name and the good of our brethren 4 We may trie our faith in Gods prouidence by this as we vse the meanes to come to earthly things so for this we must vse the word and prayer Psal. 119. part 22. If then we esteeme not of the word and find no comfort in prayer Psal. 32. we can neuer esteeme of his prouidence we can neuer say in truth God giueth vs all things 5 The Lord oftentimes in his wise prouidence helpeth the wicked and such as are vnworthie and in steade of punishments which they doe deserue he sendeth blessings when they crievnto him for them From which we may gather that if he heare the wicked much more will he graunt the desire of such as feare him If hee remit the vngodly much more them that in truth of heart serue him for he dealeth not with vs as our deserts are as euery man may feele but he doth good both to the godly and the wicked that to diuers ends to the godly to hyre them from their sinnes to the wicked that after hee may confound them without excuse Therefore if when the Lord forbeareth we be touched in heart to repent this is the worke of Gods spirit the coÌ„fort thereof will abide for euer but if when he forbeareth we thinke our sinnes are lesse and so harden our hearts then are wee to feare that vtter confusion is at hand 6 The Lord neuer forsaketh his but in all dangers he will prouide though all meanes faile onely let vs belieue his prouidence and so will he giue vs our hearts desire if it stand with his glorie or else if we desire that which standeth not with his glorie yet let vs belieue that he is our FATHER in CHRIST and he will recompence the outward wants with a spirituall blessing 7 We may reade in Exodus 17. 7. that the Israelites through distrust doubted whether God was among them because they saw not such visible signes of Gods presence and fauour as they would With the like doubt our Sauiour Christ was tempted by the diuel Luc. 4 who laboured to make him doubt whether he were the Sonne of God because he wanted some things which were needful for this life wherby we may learne to know our own corruption how ready we are to iudge as the Israelits did because we sâ—e not such ordinary helps as we and other of Gods children haue at sometimes had but we are to correct this in ourselues and on the contrarie to thinke that God is amongst vs and with vs although we see some tokens of his anger Thus do we reason in religion Is this true religion seeing there be so many diuersities of iudgments such little godlines it is like it is not but rather we are to looke for some other so we reason in the common-wealth Is this gouernment good which bringeth so great hurly burlies and so great troubles so in mariage when contentions and temptations do arise then they thinke they were not ioyned together by God so in euery kind of trouble we iudge of the presence and prouidence of God by our outward sense feeling This is the policie of the diuel to cause men either to sink downe in despaire or else to be impatient at the least to murmur But to preuent this these are some remedies following The first that we looke to the word and when we see that religion hath alwaies had troubles and so shall haue still then shall we straightwaies see that our iudgement is fleshly Secondly wheÌ„ we see that many of Gods children in the world as Iob and others had trouble in their mariage and yet that it was of God then shall we learne that our iudgement is not according to the spirit Then let vs consider that the diuel doth herein exercise policie to ouerthrow our mariage we shal be wary to auoide them And if many haue been in this state yet the Lord hath not left them why should we yeeld to the temptation of Sathan who would perswade vs that our case is worse Thirdly we must looke to the former mercies of God which we haue felt If we haue once felt them then though we haue not alwaies the like feeling yet we must not thinke that he hath forsaken vs so that experience of former mercies must be our strength herein if we haue been in as great danger as now we are and euen then he helped vs why should we doubt Fourthly we must consider that many of Gods children are and haue been so and therefore we must take heede that in our rashnesse we do not condemne them We must not therefore iudge thus vnlesse we will be hurtfull to our selues and iniurious to our brethren 8 Moses was commanded to take the same staffe with which he stroke the red sea and therewith to strike the stonie rocke to giue the Israelites water to drinke to teach theÌ„ that the Lord was as well able to bring water where it is not as to stay the course thereof where it is This ought they to haue considered and then would they not in other things haue doubted If we wil auoid the like distrust we must remember the former works of God then labour to be garded in the hope of euerlasting life the resurrection of the body and the forgiuenes of sins that so we may be sure he will be good to vs still And as the chiefe helpe of al these let vs labour to be throughly