perceiued and felt and of the former that there be two sorts the first which is most fearefull when any doe purposely resist the motions of God his spirit and wilfully refuse the meanes of their saluation Of the which the Prophet Zacharie speaketh chap. 7. vers 11 c. They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an Adamant stone least they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes chap. 28. 15. We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid This was a fearefull estate indeede yet for all that no man can say but some of those hauing so hardened their hearts might be and were afterwards conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not God his spirit in good means yet securely carelesly willingly they lie in sinne without any remorse of it or true taste of good things Such was Dauids state by the space of a yeere before Nathan the Prophet came to proue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwaies than in temptation Sathan may sometimes moue you thereunto The other kinde and hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they do finde small or no ease in themselues for a time Of this kinde the Prophet Esay in the name of some of God his people complained Esay 63. 15. And such was Dauids state after that Nathan had reprooued him and God his spirit began â—â— worke with him yet crieth he out as you heard before of the losse of God his graces and when he saith that God will accept of no sacrifices be they neuer so many or pretious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution pardon from God by the ministerie of Nathan although he neither felt ioy thereof nor true griefe for the other yet because in truth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by God his mercie as you must be if you will haue mercie although he was far off from feeling it or applying it to his wofull conscience his state was good and very well to bee hoped of And you must knowe and bee perswaded that those things which are written of God his Saints and namely of Dauid and Peter and such others are ensamples for vs if wee will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time vntill he come neerer vnto vs by his spirite neerer I say for he is come already vnto you or it may be he neuer went from you because to be grieued and humbled with blindnes of minde and hardnes of heart to belieue certainely the truth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after comfort vsing the meanes of the Word and Prayer the Sacrament of the Supper and the company of God his children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that God his spirit is with such and therefore with you This estate though it may be very grieuous yet it is neuer dangerous much lesse is it fearfull vnlesse any be so wilfull that they doe perseuere and continue in desperate refusing all good meanes vnlesse they perseuere I say for that through the subtill sleight of the spirituall aduersarie and his forcible power whereby God suffereth him sometimes for a season to winnowe them as Wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes euen to speake euill of them But all this is but in temptation and therefore God will be mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie also repented that euer he preached in the Name of the Lord both scarcely abstained from blasphemy Dauid moued with the spirit of ambition thogh dutifully admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually premonished of his weaknes euen by our Lord Iesus yet wittingly rusheth as an horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold corde and fasteneth it with banning and cursing And yet all these obtained mercie most bountifully For why as Satâ—aÌ„ had desired to winnow them so our Lord IESVS CHRIST prayed for them that their Faith thogh it were vehemeÌ„tly assaulted yet should not be ouercome although it was battered yet that it should not be destroyed and though it were sore oppressed that it should not be extinguished And heere be you fully perswaded that though Luk. 22. 32. the words seeme to runne as belonging but to Peter viz. I haue prayed for thee that thy Faith should not faile yet that hee prayed as well for the rest of the Apostles yea for all the faithfull For first he saith not Simon Sathan hath desired to winnow thee but you Why then saith he I haue prayed for thee Verily because he should more grieuously offend then the rest although their offence was very great therefore his and our most blessed Sauiour applyed to him the promise but did not impropriate it to him onely and restraine it from the rest Compare with this place Ioh. 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not only for the Apostles but for all those which should belieue through their word Yea further our Lord Iesus Christ was yesterday is to day and shall be for euer And as the fore-fathers were baptized into him and did eate his Flesh and drinke his bloud so was his prayer effectuall euen vnto them vnder the law much more vnto vs vnder grace And wheÌ„ you can finde testimony of your heart that when you would doe well
such was Dauids state After that Nathan had reproued him and Gods spirit beganne to worke with him yet hee crieth out as yee heard before of the losse of Gods graces and when hee saith that God will accept of no Sacrifices bee they neuer so manie nor precious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him hee wanted both This is your case and therefore you a in the state of saluation For Dauid was in this case euen after he had confessed his sin and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by Gods mercy although he was farre off from the feeling of it or applying it to his wofull conscience his state was good and very well to be hoped of And you must know to be perswaded that those things which are written of Gods Saints and namely of Dauid and Peter and such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time till he come neerer vnto vs by his spirit neerer I say for he is come alreadie vnto you or it may be he neuer went from you because to be grieued and humbled with blindnesse of minde and hardnesse of heart to beleeue certainely the truth of Gods promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comforts vsing the meanes of the word and prayer the Sacraments of the Supper and the company of Gods children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that Gods spirit is with such and therefore with you This estate although it be very grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere and continue desperate refusing all good meanes vnlesse they perseuere I say for that through the spirituall aduersarie and his forcible power whereby God suffereth him sometime for a season to winnow them as wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes to speake very euill of them but all this is but temptation and therefore God will be mercifull vnto them for Christs sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid mooued with the spirit of ambition though dutifull admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rushing as a horse into the battaile euen then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold cord and fasteneth it with bannings and cursings and yet for all these he obtained mercie most bountifully For why as Sathan had desired to winnow them so our Lord Iesus prayed for them that their faith though it was vehemently assaulted yet should not be ouercome although it was bartered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And here be you fully perswaded that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter viz. I haue praied for thee that thy faith should not faile yet he prayed for the rest of the Apostles yea for all the faithfull For first he saith not Simon Satan hath desired to winnow thee but you Why then saith he I haue praied for thee Verily because he should more grieuously offend than the rest although their offence was very great therefore his our most blessed Sauiour applied to him the promise but did not appropriate it vnto him onely and restraine it from the rest Compare with this place Iohn 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not onely for the Apostles but for all those that should beleeue through their word yea further Our Lord Iesus Christ was yesterday is to day and shall be for euer And as the forefathers were baptized into him did eate his flesh and did drinke his blood so was his prayer effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you doe the euill you would not then do not you it but sinne in you when it leadeth you captiue much more when Sathan workes withall buffetting you assure your selfe that God hath pitie on you that the vertue of his power shall be perfect in your weakenes If you beleeue according to your faith it shal be done vnto you But you will say you cannot beleeue that this vile crocked hardnes of your heart can be remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to Gods spirit or to your selfe who hath receiued it Tell mee what is the reason why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and fruit of faith and therefore there may be faith without feeling as well as the cause may bee without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man bee sore wounded by Satan and diseased by the present feeling of his sinfull corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane or his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirit of libertie or adoption yet hee prayeth that God would not take his holy spirit from him therefore he was not
as it were out of ioynt then we cannot draw that full strength from the Lord for our defence and strength which we were wont to haue 3 When one asked him whether we first receiued the spirit or the word to the working of faith he said we first receiue the spirit howbeit to feele our faith we must necessarily receiue the word And although the smoke in respect of vs doe first shew that there is fire hidden vnder the ashes yet there was fire before the smoke came so though the word first make knowne vnto vs our faith yet sure it is that the spirit of God was giuen vs before our feeling wrought this mightily by the word As he that had but a dimme sight to behold the Serpent in the wildernes was healed as well as he that saw perfectly so he that hath but a weake faith in the sonne of God shall neuer haue his saluation denied him Zach. 12. 10. Familie 1 SO often as we be asked of the welfare of our people wife or family we ought to take it as an occasion whereby God stirreth vs vp to pray for them to giue thankes for them and to examine our owne heart what meanes both in presence and absence we haue vsed for their good 2 Care in superiours and feare in inferiours cause a godly gouernement both priuate and publike in familie Church and Common-wealth Feeling 1 THough a man haue knowledge yet he may want faith though he haue faith yet because many euils come betweene feeling immediatly doth not alwaies follow nor after feeling ioy nor after ioy practise 2 We can doe but little good to any body except we haue a feeling pitie and compassion of them 3 If any be afflicted in minde for want of feeling he must distinguish betweene Gods spirit and his graces in vs for his spirit may liue in vs when his graces are dead in vs Psal. 51. For as by some extreame sicknes life may be within one yet it cannot be felt of the sicke bodie so in some great temptation the holy Ghost may be in vs and yet we not feele nor finde his presence Howbeit as by breathing neuer so short we discerne life so by the actions of the spirit he it neuer so little we may iudge of the life of God in vs. 4 Such as for want of feeling be loth to pray must learne not to tarrie to pray till they finde feeling but offer themselues vp into the hands of Iesus Christ and so humbling themselues before him pray on and continue in prayer of faith though not of feeling 5 Though we feele not the spirituall ioy which we should feele yet let vs not be too much cast downe so that our conscience tell vs that we are readie to withdraw somewhat from our outward pleasures for want of this inward pleasure and that we haue not preuented or smothered out these spirituall ioyes but are grieued that we haue them not and waite for the time to feele them for of all things we must beware that we draw not into their steed carnall ioyes and so driue as it were into exile the working of Gods spirit in vs by them 6 A certaiâ—e man complaining that he was comfortlesse for want of feeling receiueth this answere Oh brother be of good comfort we hold Christ by faith and not by feeling Fruites of faith 1 ONe being curteously faluted and worthily commended of a Gentlewoman who said she heard a very good report of him he answered her the like haue I heard of you but God make our after fruits of his spirit more effectuall than the former or else we shall not answere the glorie of God and good opinion of his Saints conceiued of vs. 2 There are two workings of Gods spirit in vs the one inferiour which bringeth but some fruit of the spirit without any speciall fruits of grace the other superiour and more certaine when the spirit worketh an infallible sanctification the first may totally be darkened and fully quenched the other hath but a particular Eclipse and in measure may be dimmed as it was in Dauid Psalm 51. but this is not finally quenched As God made man so that hee might fall though afterwards hee had mercie vpon him so he regenerateth vs so that we may fall so as afterwards hee may raise vs againe and will And it is fearefull enough that there may be such particular decayes of grace in vs as after sinne to feele lesse comfort in the word lesse feare of sinne lesse care of well doing lesse zeale in praving lesse fruits in the meanes so that all our actions are turned to be bitter which were sweeter vnto vs then any worldly increase vnto the worldly man or honie can bee to them that loue it These are euident tokens of the sanctifying spirit to loue good because it is good and to hate sinne because it is sinne the more wee grow in gifts the more to hunger the more to complaine of our vnworthinesse the more being humbled in our selues the more meekly to iudge of others when we are most quiet with all things then to thinke our selues least quiet and then most to feare our selues so to feele the graces of God in vs as that yet our sense and feeling is not lessened and to feare and quake at the first degree and motions of sinne not least they fully quench but least they coole the heate of the spirit in vs. Here I say let vs not forget to feare for if it be so that thou being the childe of God canst not finally fall yet consider how will this grieue thee if thy sinne breake out to the dishonour of so louing a Redeemer or though he keepe thy sinne from flaming out yet that thou shalt feele such a burthen in thy selfe or such vile corruption or matter as shall coole the heate of all Gods graces in thee Falling into sinne 1 IF any doubt concerning this question whether the childe of God might fall often into one and the same sinne these cautions and distinctions are to be obserued First whether the partie bee generally called or specially touched if hee be but generally called as all common Christians professing the Gospell it were an easie matter to slippe in that state Secondly if the partie be effectually called it is to be enquired whether he be but a babe in Christ or no or whether he be come to some good growth in Christ for that if he be but a nouice he may twice fall so Thirdly we must obserue if he be now growne to some good age in Christ whether the sinne committed be a thing knowne vnto him or if hee know it not to be a sinne hee may doubtles slip into it 2 When wee consider how Noah Moses and others fell in their latter dayes and how the most excellent men haue fallen wee must earnestly pray rather that the Lord would take
he is not too much grieued But if we haue not God his spirit surely we belong not to God For haue we wit wisedome health power wealth authoritie credit friends or any such thing and yet haue not receiued the spirit of God what are we but a more fit substance or subiect whereupon Sathan may frame the worke of sinne It is not the poore sillie or simple people that be the maine instruments which the diuell doth vse in his greatest affaires to doe hurt but the wise politique rich and mightie men of the world Contrariwise if with these good gifts we haue the spirit of God what great good may we doe in Church or Common-wealth If besides the beautie of God his spirit we haue the flowers of outward things what a singular ornament is this to our garland What shall I say more In affliction the spirit sheweth vs the hand of God both humbling and comforting vs reuealeth our sinnes worketh in vs the contempt of this life the desire of the life to come and so sanctifieth our crosse by wisedome repentance and patience Seeing then these are the effects of God his spirit that it feoffeth vs by faith into euerlasting inheritance it assureth vs of all our rich treasures in Iesus Christ seeing it sanctifieth all inward gifts seasoneth the vse of all outward things briefly seeing with it all things seeming miserable are most blessed and without it all things seeming happie are most miserable it followeth that of all gifts the holy Ghost is the most excellēt Howbeit one thing here is to be added that we may wholy separate our selues from the Anabaptists we speake of the Spirit as he sheweth his force in vs and worketh in vs by the ministerie of the word which two worke together and therefore it is said Ioh. 6. My words are spirit and life For without the Spirit the word is as the bright Sunne to a blind man who not for fault of a pure obiect but for want of sense is not able to discerne the cleerest thing in the world and therfore the Prophet Dauid Psal. 119 saith Open mine eyes O Lord that I may see the wonders of thy law True it is the Sunne is bright but what is that to a blinde man True it is the word is glorious but what is that to a man without the spirit of God For so farre we profit by the word as we receiue the power of it by the inward ministerie of the Spirit we must trie the spirits by the word and we shall then know that we haue receiued the spirit of God when he giueth vs the pure vnderstanding the carefull receiuing and zealous practising of the same Carnall men and our late Anabaptists be but boasters of themselues in terming themselues spiritual men we are not taught so to bragge of the Spirit or any worke thereof but as it is warranted vnto vs by the written word we confesse that blinde is our minde and that we cannot profit by the word but by God his spirit we looke not for the spirit in our phantasie but for the spirit which worketh by the word which spirit spake by Abraham by the Patriarches by Moses and the Prophets by Paul and the Apostles and by our Sauiour Christ himselfe Seeing the spirit of God is so high a thing we are here to complaine why we hunt after life profit and pleasure and haue so small care to obtaine God his good spirit which is so pretious It is a great fault to fansie so much the things of this world and so little to esteeme this And here not of a set treatise but by the way we will speake of the last part of our diuision that is of the meane how to attaine to these graces of the Spirit We know rich men can for their increase frequent faires ambitious men can get preferment carnall men will watch their opportunities and euery man in his kinde knoweth how to prouide best for his profit and pleasure Our way goeth on the other hand and heth in the carefull hearing of the word the feruent vse of prayer the reuerent fruitfull resorting to the Sacraments and most holy submitting of ourselues to the discipline of the Lord in frequenting the companie of God his children and in waining our selues from the world by all which meanes the spirit may haue a more voluntarie free and perfect worke in and vpon vs. And although all these things are not particularly here set downe yet marke here is named the most proper meane pointing at all the rest and this as ye see is prayer by the which the Lord conueigheth his spirit into vs to make all the other meanes more pleasant profitable to vs. Why then are not so many sermons now adaies more effectuall when one or two sermons touched these people so powerfully Surely God his spirit worketh not in vs as he wrought in them Why when any be conuerted doe so few turne to the Lord when as the Lord drew so many of these men at once to himselfe Because we are drawne away too much of our owne flesh and taste not the sweetnes of God his spirit as they did But can a man pray for faith and God his spirit which as yet hath neither faith nor the spirit of God Whatsoeuer good gift we haue it is certaine we haue it by faith and God his spirit in some measure in vs and then we may pray for the increase of them in vs. For it is God his spirit that prayeth in vs Rom 8 True it is that many haue receiued God his Spirit before they feele it and faith before they see it and by this meanes they pray to receiue faith and the spirit of God as they thinke or rather the increase of both thinke I because they haue receiued them before for els could they neuer truly haue prayed But they then that are called owe this dutie to Ministers that they must pray for thē euen as Preachers must pray for them Thus we shall see the prayers of the Church Psalm 67. The Pastor for the people the people for the Pastor must make prayers supplications Generally all must so let their light shine before men so watch in prayer that others seeing our godly life may say oh what a people in wisedome true godlines is this it is a good and an happie thing to ioyne our selues to them what zeale what humilitie what plentifull fruits of faith are here blessed are the people that haue such a Pastor blessed is the Pastor that hath such a people And here let vs remember how the Apostles did not onely pray for the increase of God his spirit in themselues but for the beginnings of it in others which as yet had not receiued it teaching vs thereby what is our dutie to wit that we rest not in our owne priuate feelings or in praying for the increase of them but that we pray that others may taste of the like ioyes as we
saued which point is necessarily to be noted For the diuell will tell vs Christ died for others but not for vs True it is that all repentant sinners compared with the number of the vnrepentant are but few Howbeit if I truely abhorre my sinnes and my selfe for my sinnes sake if I purpose to leaue sinnâ— and trauell in the wayes of righteousnes if I loue GOD and hate â—niquitie and depart from it although I want all these solen ne preparations yet I am perswaded I shall be saued And yet remember that here is no such libertie for hard-hearted sinners neither is the Sea of mercie denied to sorrowfull sinners For as no sinner shall be damned that will repent and it truth desireth to be saued so the Lord will not iustifie the wicked and obstinate sinner Whosoeuer therefore hath eares let him heare who so hath eyes let him see who so hath an heart let him consider of this bountifull mercie of God whether hee be in miserie outward or trouble inward and know from the Lord his owne mouth that Whosoeuer calleth on the Name of the LORD hee shall be saued FINIS THE THIRDE PART OF THE WORKES OF THE REVEREND AND FAITHFVL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINISTER AND PREAcher of the Word of GOD containing seuenteene Sermons the Titles and Texts whereof appeare in the next Page following PROV 10. 7. The memoriall of the iust shall bee blessed but the name of the wicked shall rotte VERS 11. The mouth of the righteous is as a welspring of life VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. THE SERMONS FOLLOVVING ARE THESE 1 OF quenching the spirit 1. THES 5. 19. 2 Of murmuring EXOD. 16. 2. 3 Of zeale REVEL 3. 19. 4 Of a good name PROV 22. 1. 5 Of humilitie PROV 18. 12. 6 Of the education of children PROV 17. 21. 7 Of repentance and true sorrow for sinne ACT. 2. 37. 38. 8. 9. Three Sermons of the heauenly purchase on the 13. of 10. Matthew and the 44 verse 11 Of Christian warfare on EPHES. 6. vers 10. 11. 12. 12 Of diuers Christian instructions PSAL. 16. 13 Of flying euill company Idolatrie c. on GEN. 42. vers 9. 12. 14. 15. 21. 14 Of the mutuall duties betweene the Ministers and people on HEB. 13. vers 17. 15 Of the confession of sinne and the necessarie vse thereof on PROV 28. 15. 16 Of the effects of Christ his Crosse c. in two sermons 17 on GALAT. 6. vers 14. 15. TO THE RIGHT WORSHIPFVL SIR IVLIVS CAESAR KNIGHT AND TO THE RIGHT VERtuous Lady his wife HENRY HOLLAND wisheth an increase of all prosperitie and the rich grace of Gods spirit vnto life euerlasting THese Sermons right Worshipfull are full of good instruction and consolation I haue endeuoured to giue some view of theâ— al by some short aphorismes on this manner I. The first Sermon is of the quenching of the spirit where hee teacheth vs 1. That albeit those be worthily condemned that nâ—vâ—r tâ—sted nor desire to taste of the spirit of God yet a more iust and fearefull condemnation is like to come on them that hauing once receiued it doâ— after lose the same 2. To knowe whether we haue the spirit he saith like as hee knoweth best that hee hath lâ—fe which feeleth it in himselfe so hee best knoweth whether hee haue the spirit that feâ—eth thâ— spirit working in himselfe Againe he that hath the spirit of Christ hath some thing in him giuen him of God by his word aboue all that can be attained by any naturall gift or humane industrie 3. Tâ—e spirit often in regeneration causeth in the spirituall man a great and generall astonishment for great â—â—d enormous sinnes committed and then it dealeth more particularly smitâ—â—g vs with a speciall griefe for speciall sinnes 4. Then the spirit teacheth how the faculties of the soâ—le are all bent to rebellion against God and specially how reason fighteth against faith and is a great patronâ— of vnbeliefe 5 After all this the spirit saith he bringeth vs to seâ— the vnsâ—â—rchable riches of Christ and worketh in vs that precious faith whereby â—â— apprehend our free iustification in Christ. And then followes the feeling of ioy vnspeakable and that blessed peace of conscience which passetâ— vnderstanding iudgement is reformed affections are cleane altered and there wil appeare in â—ll faculties great forwardnes and readines to performe things acceptable vnto God 6. After some falies of frailtie â—f we continue our former hatred of sinne the oftner wâ— fal conceiue the more dâ—â—dly hatred against sinne if our sorrow for sinne increase if our care continue to preuent and cut off all occasions of sinne albeit we slip and fall often yet wee may not say the spirit is quenched 7. Such as haue the greater and more certaine graces of the spirit of regeneration their knowledge is well grounded and they labour euermore for a good measure of knowledge to direct them in their particular duties the knowledge of the wicked is but coÌ„fused general vncertaine 8. Albeit the spirit can neuer be vtterly taken from the beleeuers yet if they waxe proud secure and fall to sin the graces of the spirit the cleere vnderstanding the feeling the affection and ioy in the holy Ghost may so die decay in them that they may well seeme to themselues and others to haue quenched the spirit These and the like singular doctrines concerning this matter are contained in this Sermon This argument was further inlarged and amplified in other Sermons by him which as yet I cannot finde For he taught also by what degrees the spirit is quenched and they were these 1. By neglecting the meanes of cherishing the grace of the spirit 2. From neglecting the meanes to proceede to the grieuing of the spirit 3. From grieuing to come to vexing and prouoking the spirit 4. Lastly how some after long prouocations haue quenched the spirit and lost all the good light graces of God which they seemed before to haue had These be most dangerous degrees of sinne and steps to perdition And thus farre of the first Sermon II. The second sermon is against murmuring a sinne no lesse dangerous than common in all degrees and conditions of men We be here taught 1. What the nature is of impatiencie for outward things what dishonour it brings to God what a torment to vnbeleeuers in whom â—â—e want of one small thing breedâ— such â—isâ—â—ntâ—ntment â—â— the possâ—ssiâ—on of mâ—â— rich blessâ—â—â—â—â—â—â—â—ot quâ—â—t them 2. What remedies best sâ—rue to make our hearts calme in aâ—â— such distempred affections and they bee these first most highly to esteeme of Gods fauour and to prâ—ferre that one benefit of the â—ardon of our sinnes before all the riches of this life Secondly to labour for that precious faith iâ— Christ
therefore it is the spirit of God that must certifie our hearts and spirits of the same And hereof there doth arise that which we take as the fourth note when we finde it in our selues to wit the life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of sinnes then the loue of God constraineth him that ioy which he conceiueth inforceth him putteth life into him for the performance of those things which are pleasing vnto God then he beginneth to finde himselfe not onely reclaimed from euill but also applied and framed to that which is good then is his vnderstanding inlightened to see into the mysteries of godlinesse and into that great worke of his redemption and into whatsoeuer concerneth the sauing health of his soule then is his iudgement reformed and he is made able to iudge betweene false religion and true betweene the workes of the flesh and of the spirit betweene that which is good and that which is euill displeasing in the sight of God Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly things his ioyes are not in the earth but in the heauens his anger is wasted and spent not vpon his owne priuate cause and quarrels but vpon his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit do liue accordingly bringing forth the fruits of the spirit But this hath weaknes ioyned with it and men through frailtie may soone fall and therefore their life is said to be hid in Christ because in full perfect manner it doth not appeare Therefore if notwithstanding these frailties and falles wee will know whether we still retaine the spirit of God we must search our selues and trie our hearts by these rules First if through frailtie we haue fallen for who is he that falleth not we will then know whether by our fall we haue lost the spirit of God or no let vs see what liking or misliking we haue of sinne for if after our fall we doe hold our former hatred of sinne and the oftner we fall the more thorough deadly hatred we conceiue against sinne vndoubtedly that frailtie hath not as yet depriued vs of the spirit Secondly come and see how it standeth with thy sorrow for so long as thy sorrow encreaseth for thy sinnes it cannot be thought that sinne and the flesh haue ouercome vtterly quenched the spirit in thee Thirdly trie thy care and if thou growe in a godly care both how thou maist be able to wage battell against sinne in the plaine field how thou maist preuent sinne in all his policies then thou hast a further assurance that sinne although it be as great as Goliah yet it hath not hitherto preuailed against thy poore and little Dauid I say against those few and small graces which the good spirit of God hath bestowed vpon thee But the last is most certaine and that is this When thou art carefull to redeeme that which by the fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer be taken from thee vntill the day of Christ. Thus may we in some good and competent measure trie and proue whether we haue the spirit of God or no for where these fruites are to be found there is also the spirit of God For further confirmation whereof we may note the manner of speech where he saith Quench not the spirit We doe commonly vse to say the fire is quenched when the light and heate thereof is taken away and indeed nothing can properly be said to be quenched but the fire Now whereas the Apostle saith Quench not the spirit he giueth vs to vnderstand that the spirit is in some respect like vnto fire therefore if we doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit And among others these properties we finde to be in the fire First of all it will burne vp consume things that may be burned and consumed and therefore lighting vpon straw stubble stickes or such like it bringeth them to ashes and doth make them as though they had not beene at all Secondly it doth purge and purifie those things that can abide to be purged and this it doth first by taking away the superfluitie of drosse that hath ouercouered the thing to be purged Then by fining the thing it selfe and by making it purer purer Thirdly it giueth light euen in the most dimme and darkest places And last of all it giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued for cold he is numbed and as it were without life but being brought to the fire he is heat he is reuiued he is cheered then becommeth actiue nimble These are the properties of fire and these do in some manner resemble and shadow out vnto vs the workes and effects of the spirit For first of all when the spirit of God seazeth vpon a man and entreth into his soule then it beginneth to burne to waste and consume in him those things that will be wasted after this sort euill affections noysome lusts and other stubble which is in man by the spirit of God are consumed and burned Secondly it doth purge vs from grosse sins and daily more and more doth purifie vs that we may be a cleane and holy vessell and temple for him to rest and dwell in Thirdly it is a shining lampe euer burning continually giuing light vnto vs in that way which we haue to walke And lastly it doth set vs on heate inflameth vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life and lust into vs to walke in that good way which leadeth vnto life and to doe all those good workes which may glorifie God or be commodious vnto men Thus we see what likelihood there is betweene the spirit and fire for which cause the spirit in the Scripture is compared vnto fire nay it is sometimes called fire for Iohn saith That our Sauiour should baptize with the holy Ghost and with fire that is with the holy Ghost which is like vnto the fire Therefore as truly and as certainly as we may say that there is fire where we see straw and such like things consumed or gold and siluer finely purged
and Correction MAny thinke to priuiledge themselues from the name of Sinners by reading largely and reprehending plentifully the sinnes of other men counting it a compendious way to credite by building gorgeously on another mans discredit and ruine 2 Flesh and blood will ease it selfe superiours looke to inferiours and inferiours to superiours but euery man must looke to himselfe 3 As an house being on fire if it may bee quenched it is best to vse water onely but if it bee like to endanger and set on fire the houses rounde about it is best to pull downe the house quickely so if offence being raised it may bee quenched with water vse water and let the house stand still but if fire burst out on euery side then pull it downe When the Viper will still bee a Viper and retaine his poyson though the charmer charme neuer so wisely the Apothecary takes him and makes a Triacle of him to expell poyson out of others so if a brother will not be admonished if he will not leaue his poyson make triacle of him that he that would not take heede of others should bee made a preseruatiue for other to beware by him if euill will not be taken from one in Israel then take away the euill out of whole Israel If we must needes see somewhat dead it is better to see a dead arme than a dead corpes When men will harden themselues God in his iudgement makes them as an adamant and when they grow so hard it is good to cast them out 4 We are giuen to display euery sinne yea the least in others and to conceale and bury many graces yea the best in others 5 Such as be fallen must be restored with the spirit of wisedome and lenitie Such as be falling must be vpholden by al good meanes speedily least they fal so dangerously as that then cannot be recouered 6 In an euill report or vniust censures of men it is not good straightway to be angry but to fly to Gods prouidence and to desire to profit by them 7 Because we do not to men that good which we should doe God often suffereth them to report and speake euill of vs. 8 Though we may be discouraged to deale in exhorting or dehorting admonishing or reprouing or any ecclesiasticall and Christian dutie yet being called of God we must aske wisedome of him who will send wisedome to blesse his owne ordinance 9 It is a dangerous thing to haue a proud spirit with a vaine minde 10 The drunken peace of hypocrites must not be suppled with oyle but pierced with a speare 11 If we be reproued for sinne of man let vs feare the reproofe of God It is our great corruption that wee are sooner brought to leaue a sinne when man doth rebuke vs once than when God doth threaten vs often 12 It is a good thing sometime to haue enemies For we often are more afraid to sinne least our enemies should reproue vs than wee make conscience of sinne least God should condemne vs. 13 Although the wicked speake euill of vs let vs be content indeede a good name is better than a precious ointment but remember that the Lord had made vs all priests and therefore let vs offer vp our good name to his glory and if the wicked will bring coales of iuniper let vs sacrifice vp our good names and with Paul let vs say I esteeme it the least thing in the world to be iudged of you it is the Lord that iudgeth and there is a blessing propounded for them that are so euil spokē of But there are foure hundred Prophets that speak against you are they all deceiued Many eyes see more than one True if it be spoken of the like for one Eagles eye seeth more than a thousand owles eyes and as Salomon saith One man that feareth God is better than a thousand sinners And Paul saith what haue I to doe with them that are without God shall iudge them Vpon which words a learned man biddeth vs obserue how the Apostle accounts euil men as nothing wherefore seeing the wicked are so vile and so vaine one is better then many of them therfore their censures and calumniations not to be regarded CHAP. XVII Of Ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse AS it is a fault to vse vnnecessary ceremonies which with the peace of the Church may be left so it is faultie to leaue a good ceremonie which hath a good vse and no superstition with it 2 The Lord commanded Exod. 16. 33. an Homer full of Manna to bee reserued as a monument for posteritie And so it was kept by the Lords commandement and therefore not abused to superstition as the brasen Serpent and Gedeons Ephod which because they were without Gods commandement reserued therefore they were quickly abused But this Manna and the Alter which the Rubenites made hauing a warrant of Gods commandement were not abused Where we learne that in bringing in ceremonies and rites into the Church wee ought to thinke that if they haue not their warrant from the word of the Lord they are like to be vsed without fruit and in danger to be turned to hurtful superstition but if they haue their warrant from the word of God that the Lorde hath commaunded them then may they haue very profitable vses in Gods Church And they shall neuer be so much abused to doe hurt as they shall bee profitable in the right vse of them And therefore in bringing in ceremonies and orders we must aske counsell of the Lord that his word may be our warrant 3 The more ceremonies the lesse truth 4 This is a generall rule whatsoeuer separateth man from God or man from man is abrogated but whatsoeuer conioyneth man to God or man to man is left still In this respect the whole Law is abrogated according to the rigour of the curse for otherwise wee could not stand before God So in Christ now hauing found reconciliation we are more bound to keepe the law morall then the Iewes because Gods commandements are more cleerely reuealed and greater strength is now giuen against sinne therefore nothing is taken from the law that we should be carelesse but the curse and condemnation of the law is done away that wee may haue an entrance to God with boldnes Whatsoeuer separateth man from man is abrogated and so the ceremoniall law is abrogated that which is meerely ceremoniall is meerely abrogated and that which is in part ceremoniall is in part onely abrogated as the Sabbath 5 The Apostle 1. Tim 4. 1. prophecieth of certaine spirits of error which should superstitiously forbid the vse of Christian libertie but 2. Tim. 3. he speaketh of another sort who among many other properties should be louers of pleasures more then louers of God The former are said to be in the last times but these in the last daies one degree further
which we freely renounce but of the merit of his obedience and of the value of his death vnto the saluation of those that beleeue in him So shall we at once stop vp the mouth of the enemie when refusing to plead our owne cause we referre our selues vnto Christ whom we know to be the wisedome of God and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and subtill Sophister it is our surest and safest dispatch to breake off all dispute with him and to send him thither where he may receiue his best answere and we need not to doubt but he that hath answered the iustice of God and cancelled the obligation that was against vs before his heauenly father will easily defeate whatsoeuer the old Serpent our accuser the diuell is able to alleage against vs. But if we cannot so auoid his assault but needs we must enter the combat with him let vs take vnto our selues that courage that becommeth the souldiers of Christ and in the name of the Lord Iesus manfully oppose our selues knowing that he which hath brought vs into the battell will both saue vs and deliuer vs out of all dangers Then if the enemie shall say that we haue no faith and therefore haue no interest in Christ we may answere that our beleeuing dependeth not vpon his testimonie it is enough that our selues doe know and feele by the grace of God that we doe beleeue As for him we doe the rather perswade our selues of faith because he saith that we beleeue not knowing that he is not onely a murderer but also a lyer from the beginning and the father of lying Now he that was neither ashamed nor afraid to charge God himselfe with vntruth will make lesse scruple to deale falsely with vs and that therefore we vtterly reiect his witnes as the witnes of a notorious and treacherous deceiuer vnworthie all credit and whom we cannot beleeue euen in the truth it selfe without danger For which cause he was so oftentimes silenced by our Sauiour Christ and his Apostles euen then when after his deceiueable manner he bare witnes vnto the truth Againe when the question is of our faith in Christ whether we beleeue in him or not we must beware that we stand not here vpon perfection of knowledge which in the best Diuines is vnperfect or vpon the perfection of our perswasion which in all flesh is mingled with imperfection It is enough for our present comfort and to the silencing of our aduersarie that we haue a competent knowledge of the mysterie of our saluation by Christ farre remoued from that ignorance and implicit vnderstanding which Sathan hath planted in the kingdome of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by his assaults by the grace of God it is such as the same is oftentimes assailed and shaken yet faileth not nor falleth vnto the ground but standeth inuincible against all his attempts and inuasions whatsoeuer And finally for that faith whereby we rest for our saluation vpon Christ Iesus wee glorie not in our owne strength but wee say euery one for himselfe with him in the Gospell We beleeue Lord helpe thou our vnbeleefe Foâ— if faith he as it is indeed a repose setling placing and putting of our trust and confidence for our saluation in Christ whom the Father hath sealed then we doubt not to proue against Sathan and all his instruments of infidelitie that we doe beleeue and that the weaknes of our faith which we willingly acknowledge and that remnant of vnbeleefe which yet hangeth vpon vs is so farre off from dismaying vs that it is both a warning and motiue vnto vs of great force to stirre vs vp and to set a worke by all good meanes to establish and to increase our faith when wee finde the good hand of the Lord not to bee wanting vnto vs and his eares not to bee shut vp against our prayers in which we alwaies say with the Apostles of Christ Lord increase our faith If it shall bee obiected that because wee haue not the same sense and feeling of faith which sometime wee had as Sathan himselfe could not then denâ—e therefore we haue now no faith but haue vtterly lost the same wee may answere the argument followeth not for euen in many diseases of the bodie it is so with them that haue them that they seeme little better than dead corpses and yet there is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that being ouerborne and distressed with extremitie of affliction and temptation they seeme for the time both to themselues and others to haue lost the life and light which once they enioyed Yet so it is that when the tempest is ouerblowne and the gracious countenance of the Lord againe beginneth to shine vpon them the faith which was as it were hid for the time taketh life and steweth foorth it selfe and plainly proueth that as the trees when they budde in the spring time and bring foorth their fruite were not dead in the winter as they seemed to bee so the faith of Gods children springing afresh after the stormie winter of temptation declaring manifestly that it was not dead when it seemed so to be but was onely respited for the time that afterward it might bring foorth more fruite and whereas the afflicted soule desireth nothing more than to beleeue though it feele not a present operation of comfort by faith euen that desire argueth a secret sense that cannot easily be discerned together with assurance of better estate in time to come according to that of our Sauiour Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied And that of the blessed Virgin He filleth the hungrie with good things but the rich he hath sent emptie away Also that bewailing and deploring of vnbeleefe which is found in the afflicted is not onely a stâ—p vnto their former comfrort but a certaine proofe and demonstration of the returne therof For the Lord working by his spirit in the hearts of his childrens gronings that cannot be expressed thereby assureth theÌ„ that in his good time he will heare them grant their requests And so much the more wee may bee perswaded hereof because the loue of God towards vs as it began not of vs as S. Iohn saith so it dependeth not vpon vs but vpon the truth constancie of him with whom there is no change nor shadow of change Againe the temptation it selfe from which our affliction doth arise though it haue of itselfe a most bitter and sharp taste euen vnto the wounding of our soules neere vnto death yet hath it also in it an argument of comfort the Lord himselfe out of darknes raising vp light vnto his childreÌ„ For euen by
5. Comfort to Gods children in feeling their secret corruptions Note Hardnes of heart A sweete consolation for a troubled spirit The godly are not free from euill motions The feeling of Gods promises and fauour written in our heart Christ freeing vs from the condemnation of sin will also free vs from the corruption and power of sinne The death of sinnne in vs. Simile 1 Three kinds or causes of feare 2 3 Properties of feare Esay 5. 3. Feare Gods threatnings Note 1. Pet. 1. 23. Feare Gods promises Pietie in aduersitie Note Feare mixt with faith Friendship Note Familie Seruants Note Presumption Note Exod. 17. â—2 24 14. The loue of brethren Simile Affection 2. Tim. 3. 3. Of Fathers Iohâ— Simile Ignorance of old age The vse of Affliction 1. 2. 3. 4. 5. 6. 7. To seek mens fauour more then the fauour of God Sweet ioyes and feelings vnder the crosse Gods fauour and coâ—â—tenance in affliction Sacraments The afflictions of the Church in Egypt were Gods rod to driue them forth to the promised land Notes of brotherhood Coloss. 1. 14. Deceit in contracts Matth. 18 3. Reuenge Note Note Gods iudgement Simile Prayer Papists rest in the worke wrought By what meanes we must draw neere to God Non gressib sed precibâ—itur ad Deum Oratio est Deo sacrificium homini subsidium Daemoni flagellum That we can neither suffer the wrath of God nor flie from it the best is to yeeld vnto it Confession Knowledge Psal. 32. 45. We may not indent with God We pause to passe in heauenly things though we be guided but wee runne fast enough in earthly things thogh no man guide vs. Simile Faith We cannot serue two coÌ„trary maisters How we must follow Christ Certaine indices or notes to know whether we iourney to heauen 1 2 3 Simile Seeing wee must follow Christ we had better follow to saluation than to destruction Simile Simile Simile Simile Fruits of the spirit Mercie and Iustice. Thâ— theefe on the Crosse Simile Notes and markes of faith in the theefe on the crosse The ioy of a good conscience vnder the crosse 2. Cor. 1. 12. Sorrow How to prepare our selues against the day of death and iudgement To appeare before God without a mâ—diator how fearefull Gods mercie Psalm 103. Christ suffered in soule Grace The couetous desire of riches 2. Pet. 3. 18. Simile PreseueraÌ„ce Gifts of the spirit Rom. 2. 4. Gods patieÌ„ce How we may trie our loue 1 to God or rather to the world 2 3 4 5 Psal. 144. 6 7 Zich 13. 1. The paines of hell are endlesse casâ—lesse and hopelesse Tereâ—t Note Of the wrath of God If any thing cause the lord to be angrie it is sinne Why the anger of God is oft set downe by fire Of three things which may keepe vs from sinne 1 Shame 2. Griefe 3. Feare Simile Why mercy is to be loued Mercy is either in giuing or forgiuing Pension of mercie to be shewed and paid to our brethren Simile Note Giuing Mercy to the poore Psalm 16. A talent of riches A talent of knowledge That which goes for currant good payment in this world is not currant in another Of the punish ment of the wicked Simile Albeit this meditation concerning the keeping of the heart be past in the fourth part Tit. Of meditatioÌ„s on Pro. 4. v. 23. yet for that here we haue some amplificatioÌ„ and some difference in his manner of handling this argument I thought it lesse offeÌ„ce to giue thee both good Reader than to depriue thee of either of thim Fabula vulgi Causam pro non causa Conscience of sinne Note To laugh at sinne what it argueth Carnall Protestants Note Of good affections and desires Rom. 7. Looke most of all temptations and griefes on thy Corruption naturall TemptatioÌ„s Simile Dauids adulterie Note TemptatioÌ„s How we may trie our selues by our afflictions and affections We must watch ouer euery motion of the heart and occasion of the eye Est quaedam cogâ—tare voluptas Spatiabaâ— in claustiâ— cordis mâ—â— qui cum lucerna splendeâ— videt te cùm lucerna extincta eâ—â— videt â—e ipsum time Immistae cogâ—ationes Two heads of many sinnes Bernard quid est cortuum nisi voluntas tua Niâ—â—l itaque punit Deus nisi voluntatem tâ—lle haâ—c â—nternum non erit Two waies The first way of Gods Commandements The second way of our owne hearts Three thiÌ„gs to be considered concerning our way 1 2 Heb. 6. 12. 12. 1. To follow the multitude Note To follow our owne lusts Lutum Deo sed cera Daemoni 2. Pet. 3. 14. 15. 16. Simile Note Immissae ascendentes Two kinds of thoughts Iohn 13. Simile The rauens will not goe farre from a dead carcasse But delight still to be in the sent of it euen so doe we with sin 6 7 Scala Inferni Simile A controuersie concerning an Iland between Scotland and Ireland Faith contrarie to reason Hope contrarie to experience Many will say If I can fetch it within the compasse of my braine I will beleeue it This man may cast the Bible in the fire for any profit he reapes by it Of the circumcision of the heart How we must circumcise the foreskin of our hearts Vers. 9. Thoughts not free The tenth coÌ„mandemeÌ„t The spaâ—ne of finis is in euery man 1. Creation 2. ProuideÌ„cs 3. RedemptioÌ„ A sound A voyce A word The word of God Simile Hearing the word of God is the best hearing 1. Cor. 1. Preaching How we must heare the word Note these foure things 1. PreparatioÌ„ 2. To heare all that is taught vs not parcels 3. Constancie in hearing 4. A desire to practise the thing we heare Hebr. 4. 12. Wee must heare the word as Gods word while it is daye It is good to heare of the threatnings as well as of the promises Simile * That is in Prosperitie Why the Lord oft threatneth in his owne person * As in publike calamities Preachers Great graces Simile 1. Pride 3 4 Ripenes in sin Gen. 5. Rules for the right vsage of the creatures and of Gods blessings and graces receiued 1 Arguments for humiliation 2 2. Cor 11. Numb 12. 1. 3 Meanes to cure pride Rom. 7. 2. Cor. 12. Simile Humilitie See 1. p. counsels Hypocrisie Of two sorts of pride Mater heraeseôn Vermis diuitiarum Pride in apparell and strange attire Pride of women which set vp signes in their foreheads Iob. 39. 37. 38. 1. ta mora tòâ—â—osmou 2. tà as ther è 3. tà agâ—â— 4 tà exouthâ—â—â—mâ—â—a 5. tà mè â—â—ta How hypocrisie differeth from true godlines Simile Hypocrites like bankerupts Triall of our ioy after affliction Sicknes Note well They that sâ—e their secret hypocrisie with griefe shall doe well Godly simplicitie Hardnes of heart Psalm 95. Rom. 1. Heb. 3. Peccatum paena peccati Psal. 69. 27. Note 1 2 4 Markes of hypocrisie 5 6 7 8 9 De agris populo diuidendâ—s Liuiâ—s l. 2. 10 11 12 Simile 1
THE WORKES OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST M. RICHARD GREENHAM MINISTER AND PREACHER OF THE WORD of God collected into one Volume REVISED CORRECTED AND PVBLISHED FOR THE FVRTHER BVILDING OF ALL SVCH AS LOVE the truth and desire to know the power of godlinesse By H. H. THE FIFT AND LAST EDITION IN WHICH MATTERS DISPERSED BEFORE THROVGH the whole booke are methodically drawne to their seuerall places and the hundred and nineteenth Psalme perfected with a more exact Table annexed ECCLESIASTES 12. 21. The words of the wise are like goades and like nailes fastened by the Masters of the assemblies which are giuen by one Pastor GOD IS MY HELPER LONDON Printed for VVILLIAM VVELBY and are to be solde at his shop in Paules Church-yard at the signe of the Swanne 1612. TO THE HIGH AND MIGHTIE MONARCH IAMES BY THE GRACE OF GOD KING OF Great Britaine France and Ireland defender of the Faith c. RIght gracious Soueraigne I doe here humbly present vnto your Highnesse the holy Labours of that worthy Seruant of Christ Mr. RICHARD GREENHAM painfullie collected corrected and published for the good of Gods Church by my late deere Husband Mr. HENRY HOLLAND a Preacher of the Gospell in your Highnesse Cittie of London VVhich I am bold to offer vnto your excellent Maiestie partly in respect of the Author a man renowned for his rare pietie and paines and for his singular dexteritie in comforting afflicted Consciences partly in regard of the worke it selfe so well accepted and approued in the Church that this is now the fift time it hath ben published But chiefly because my husband hauing a little before his death bestowed great care and paines in collecting and preparing for the presse the fourth and last part of these workes which in this edition is added to the rest straightly and many times charged mee vpon his death bed to present and dedicate the whole vnto your Highnesse as a pledge which he desired to leaue vnto the world of his most dutifull affection and earnest desire to doe your Maiestie all the honour and the Churches within your Highnesse dominions all the seruice that hee could VVherefore humbly praying that your excellent Maiestie would be pleased to accept the same at the hands of a poore widow from him that is now at rest in the Lord and hath in part receiued the crowne of his labours I doe earnestly beseech the God of heauen abundantly to heape all graces and blessings vpon your Highnesse and your royall posteritie in this life and finally to set vpon your heads the crowne of euerlasting life and glory in the world to come Your Maiesties most humble and dutifull subiect Elizabeth Holland widow TO THE RIGHT HONORABLE AND VERTVOVS LADIES THE LADIE MARGARET COVNTESSE OF CVMBERLAND AND THE LADIE KATHERINE Countesse Dowager of Huntington H. H. wisheth the increase of all true honour and comforts in this life and after death a crowne of glory with Iesus Christ. I May seeme to passe the boundes of Christian modeslie so to presse into your presence Right Honorable and vertuous Ladies without due regard of your persons and places But such is your wisedome that you can and your honorable affection that you will heare with patience the meanest seruant of Iesus Christ. I come Right Honorable as in the name of the faithfull seruant of Christ M. R. Greenham a man well knowne vnto your honours and to those most religious patrons of all pietie and good learning the right Honourable Earles of blessed memorie of Huntington VVarwicke and of Bedford which now sleepe in the Lord. Of them much was hee reuerenced in his life time of your Honours much lamented after death for that you know the losse of such to be no small wracke vnto the Church and people of God Now so it is right Honorable and vertuous Ladies that pietie in this declining age waxeth daily very faint impiety doth much abound and God hath not only set before you those noble examples for imitation but also hath enriched your harts with his faith feare and loue as it well appeares to embrace his blessed truth and to be as nursing mothers to the holy religion of Christ. Now then this good seruant of the Lord God gaue him to recompence his want of naturall children many sonnes and daughters begotten by the Gospell to the faith of Christ and some orphanes hee left after him which being cherished and accepted with grace among men shall truely resemble the Fathers heart which begat them and stand vp for him to speake and preach pietie and the true faith of Christ to posteritie One of which after a yeeres trauell in the nurcing and education coated and attired in the best manner that I can and now able to speake distinctly and comfortably the fathers minde and meaning to all the spirituall Sonnes and Daughters of God in our Church here I doe in loue vnfained vnto him and in dutie to your Honours humbly present vnto your Honourable protection If the holy Ghost thought good to commend his great and most diuine Oracles which haue a singular kinde of spirit life and power in them knowne to all true beleeuers to the Church and people of God vnder the patronage as it were of honourable and vertuous Nobilitie for that Inferiours neglect euen the best things which their Superiours seeme lesse to account of and examples doe best preuaile with vnbeleeuers No maruell right Honourable Ladies if the seruants of God desire the like fauour and patronage for their labors euen of those whom the Lord hath set as bright shining starres among men Your Honours shall finde in this first portion of this worke a delectable and comfortable varietie of graue experienced counsels which may serue as precious remedyes wisely applyed for many euils and holy directions for the good gouernment of a Christian life and most diuine rules grounded vpon Scriptures and well approued by his long practise seruing well to appease the rage and to quench the scorching flame and fierie darts of the diuell which so torment all poore distressed consciences in this life Such experience and good liking haue your Honours had of this man of God of his godlines and grauitie and of the manifold gifts of God in him that I neede say no more as any way doubting of your Honourable acceptation I haue beene bould thus to knit your Honours together in this one Epistle because I am well assured the spirit of Grace hath knit your hearts together in his faith and feare and for that you were so knit together in loue vnfained to this holy seruant of Christ This worke then I commend vnto your Honours and your Honours and it to the good blessing and holy protection of the Almightie Your HH to commaund Henry Holland THE PREFACE TO THE READER THe lips of the righteous feede many The true diet of the soule is an Art most rare a very diuine facultie It must be graunted that
life and labours in the Church of God yet had I rather be noted of some for want of skill than of any for want of loue and affection to so louing a father I haue knowne his life for many yeeres and reioyce in heart to haue knowne it for that most rare graces of Gods spirit did shine in him all tempered as with faith vnfained vnto Christ so with bowels of compassion and loue towards men In his holy Ministerie hee was euer carefull to auoide all occasions of offence desiring in all things to approoue himselfe as the Minister of Christ he much reicoyced and praised God for the happie gouernment of our most gratious Queene ELIZABETH and for this blessed calme and peace of Gods Church and people vnder it and spake often of it both publikely and priuatly as he was occasioned and stirred vp the hearts of all men what he could to pray and to praise God with him for it continually yea this matter so affected him that the day before his departure out of this life his thoughts were much troubled for that men were so vnthankfull for that strange and happie deliuerance of our most gratious Queene from the dangerous conspiracies and practises of that time He was the speciall instrument and hand of God to bring many both godly and learned to the holy seruice of Christ in his Ministerie and to restraine and to reduce not a few from schisme and error striuing alwaies to retaine such in obedience of lawes and pretiouslie to esteeme and regard the peace of the Church and people of God When God had translated this Elias from vs then I sought to finde him in his workes for they doe liuely expresse the picture of his minde and heart and taste sweetly of that pure fountaine of God from whence they were deriued While he liued his lips often refreshed my soule when he was gone I lamented much that I had not in Christianitie made that vse of him that a Heathen doth of a naturall wise man in humanitie But now I praise God I haue found some good supplie of that which through mine owne neglâ—gence I wanted for of his workes which were then dispersed farre and neere but now by Gods prouidence the greatest and best part are come into my hands I can say for my content as much as Cyprian could say of his graue ancient and learned Tertullian both for speciall instruction and consolation He was no sooner gone from vs but some respecting gaine and not regarding godlinesse attempted forthwith to publish some fragments of his workes to the griefe that I say no more of many louing friends which haue long desired and expected the impression of all his workes And here could I wish all the godly learned were of M. Francis Iunius iudgement for hee to escape these hucksters handling endeuours wisely in his life time to preuent such a mischiefe For this cause M. D. Crooke a reuerend man for his learning and labour in the Church well deseruing of Gods people for the great loue hee bare him and desiring the good of many pervsed and corrected some part of these workes intending to reuiew the whole Now the Lord hath taken him also from vs and giuen him rest I haue endeuoured what I could to looke ouer the rest of all these workes and here I offer and recommend them to the Church of God in the best manner that I can after some labour and wearines I wanted not the helpe of diuers both godly and learned friends we haue conferred sundrie copies together and by good conference reuised and corrected all The Treatise of Counsels I found most distracted and corrupted Of many hundreds I selected these few and haue reduced them into this alphabeticall order desiring so to dispose them as that euery counsell might be set vnder one speciall head or argument whereunto it seemed to haue most reference As for example all of affections I couched vnder that title AFFECTIONS and all of afflictions vnder that title and so of the rest Of these Counsels I may anouch Christian Reader that thou shalt finde more experienced knowledge and more sound refreshing for thy soule in some one of them than in some one whole Sermon full of humane eloquence and affectation of stile which so many nice eares doe so much admire and yet still be learning and come but to a poore and meane taste and knowledge of the truth When this volume was finished and past the presse in reuiewing the whole for the correction of some verball faults I see and must confesse wee haue offended by our negligence not onely in the words but also in the matter yet so as I trust the louing and Christian readers will accept our endeuour without offence In the Counsels ye haue often this addition he thought this or he said that here I must request thee Christian reader not to iudge any such speeches to proceed from any pride or singularitie for that such obseruations as I suppose were collected and taken by others and not set downe by himselfe If his own hand had giuen these workes the last filing they might haue no doubt a farre more excellent forme and beautie But such were his trauels in his life time in preaching and comforting the afflicted that he could not possiblie leaue these workes as he desired In that one treatise of the Sabbath I found his owne hand with many corrections and yet not answering I am well assured his hearts desire There are foure yeeres past since I first purposed the collection and publishing of all these works Now thou hast good reader an impression of all which hitherto I haue collected in this forme thou seest that so by Gods good prouidence they may the better be reserued as a holy monument for posteritie Concerning which be aduertised againe good Christian that whereas some books serue well for the increase of knowledge in diuine mysteries in the causes and meanes of saluation yet thou must remember not to rest herein for many be rich in knowledge which be very poore and barren in obedience contented onely to looke on the end a farre off and thinking that when like Snailes they creepe in the way they be too forward and make too much haste to follow Christ. And againe whereas others labour much and to good purpose in books of controuersies against all the professed enemies of the Gospell this studie also hath not the like fruit in all sorts of people for howsoeuer some profit much this way the Church of God in the confutation of all the aduersaries of the Gospell yet in very many these bookes helpe little to godlines but rather fill the heads and hearts of men with a spirit of contradiction and contention as our common experience daily teacheth vs. This good seruant of Christ in all these workes doth not onely teach and informe the mind in sundry arguments handled in this volume concerning truth and error that so in iudgement wee might receiue
the one and reiect the other but most principally respecteth in the whole to edifie the heart and conscience being well assured that this part hath most neede in most Christians of direction and consolation and as we be in this part affected so be we in substance and veritie before God For this cause hee desireth and laboureth most in all these workes to stirre vp the heart and to quicken the affections to embrace true godlines that so being freed from sin by the blood of Christ made the seruants of God we might haue our fruit in holines and in the end eternall life In this Impression I haue carefully reuised and corrected in the whole worke all the faults which either by mine owne priuate reading or by the helpe of other louing friends I could obserue in word or matter Here I rest for a time requesting thy prayers good Christian Reader that now all these holy workes thus knit together may serue to Gods glorie and to the further building of the Church of God in our Land Thine in the Lord Iesus HENRY HOLLAND CHristian Reader thou hast here all Maister GREENHAMS workes as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher Maister Henry Holland In this edition thus much is performed viz. the 119. Psalme perfected a praier of Maister GREENHAMS in the end of his workes added and the whole Booke reduced into a more methodicall order which would haue beene dâ—â—e by Maister Holland if he had longer liued all which hath now beene thought fit to be published in this manner as may appeare in the contents following A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham digested after a more Methodicall manner then heretofore The whole Booke is diuided into fiue seuerall parts as hereafter followeth with their particular Titles contained vnder euery one of the said Parts THE FIRST PART Wherein are contained these Titles hereunder following 1 THE first portion is of graue Counsels page 1 2 Another or second portion of an hundred and one and fifty graue Counsels or diuine Aphorismes page 44 3 A third portion likewise of an hundred graue counsels and diuine directions for the attaining and retaining of faith and a good conscience page 51 4 A short forme of catechising page 71 THE SECOND PART Wherein are contained these Treatises following 1 A Sweet comfort for an afflicted Conscience page 95 2 A second Treatise of the same argument page 112 3 The markes of a righteous man 118 4 Sweet and sure signes of Election to them that are brought low 122 5 A Treatise of Contract before marriage 122 6 A Treatise of the Sabaoth 128 7 Notes of saluation with the necessitie and notes of a true vpright hart 171. 172 8 A direction for the reading of the Scriptures page 173 9 A Treatise of the Resurrection 178 10 A Treatise of examination before and after the Lords Supper 187 11 A Treatise of Gods feare 194 12 A Treatise of Hypocrisie 200 13 A Treatise of Anger 204 14 A Treatise of Blessednesse 207 15 A Treatise of Fasting 210 16 A Treatise of sending the Holy Ghost 216 17 A short treatise of prayer vpon the words of the Prophet Ioel chap. 2. ver 32. alledged by Peter Acts 2. ver 21. 236 THE THIRD PART Wherein are contained these Sermons following 1 THE first Sermon of Quenching the the Spirit vpon 1 Thes. 5. ver 19. 241 2 Of murmuring on Exod. 16. v. 2. 249 3 Of Zeale Reue. 3. v. 19. 255 4 Of a Good name Prou. 22. v. 1. 259 5 Of Humilitie Prou. 18. v. 12. 268 6 Of the education of children Prou. 17. ver â—1 276 7 Of Repentance and true sorrow for sinne Acts 2. ver 37. 281 8. 9. 10. Of the heauenly purchase in three Sermons on Mat. 13. 44. 287 11 Of Christian warfare on Ephe. 6. ver 10. 11. 307 12 Of diuers Christian instructions on Psal. 16. 316 13 Of flying ill company Idolatry and Sweareing on Gen. 42. v. 9. 12. 14. 15. 21. 332 14 Of the mutuall duties betweene the Ministers and the people on Heb. 13. ver 17. 339 15 Of the Confession of sinnes how many kindes of Confession how truly to confesse and the necessary vse thereof on Pro. 28. 15. 359 16 Of the first effect of Christs crosse what is meant thereby how rightly to professe this Doctrine the loue that we should beare thereunto the ioy that ariseth therefrom on Gal. 6. ver 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christs Resurrection how and by what meanes men are made new creatures on Galat. 6. ver 15. 370 THE FOVRTH PART Wherein are contained certaine Meditations on diuers portions and parts of Scripture 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers 13. to 23. 609 3 Meditations on Prou. 14. ver 5. 6. 7. 8. 622 4 The summe of the Epistle to the Hebrewes 627 5 A briefe summe of Ecclesiastes 628 THE FIFT PART Wherein are contained godly instructions for the due examination and direction of all men to the attayning and retayning of faith and a good conscience reduced into diuers Chapters and common places as followeth Chap. 1. OF Christian Admonition 629 Chap. 2. Of the Forme and Rules of Christian Admonition 631 Chap. 3. Of Adultery and youthfull affections 635 Chap. 4. Of Affection 638 Chap. 5. Of Affliction ibid. Chap. 6. Of Anger 641 Chap. 7. Of Angels ead Chap. 8. Of Baptisme 642 Chap. 9. Of Couetousnesse and the desire of Riches 643 Chap. 10. Of Care couetousnesse and Contentation 644 Chap. 11 Of our generall and speciall calling 645 Chap. 12. Of conference and godly wisedome in the gouernment of the tongue 647 Chap. 13. Of the Church ead Chap. 14. Of the confession of sinne 649 Chap. 15. Of Conscience 650 Chap. 16. Of censure and correstion 651 Chap. 17 Of ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse 652 Chap. 18. Godly Meditations concerning Christs power against Sathan loue to the faithfull and how hee is our wisedome righteousnesse holinesse and of our communion with him 654 Chap. 19 Of Death and Iudgement 656 Chap. 20. Of the shortnesse of our life and the Meditation of Death how profitable 659 Chap. 21. Of dulnesse of spirit and of feeling 662 Chap. 22. Of Catechizing and instruction of youth 662 Chap. 23. Of Examples and how wee must not sinne vpon Example 666 Chap. 24. Of Examination of our selues and of all things by their issues and how to gouerne the eyes 671 Chap. 25. Of the Exercises of Religion Fasting c. and of the carefull vse of the meanes at all times 673 Chap. 26. Of the Gouernment of the Eyes 675 Chap. 27. Of Faith Iustification by faith of Iustice and iust men and of Feeling 678 Chap. 28. Of Feare 682 Chap. 29. Of Friendship Familiaritie
cause of them it was both easie and sure to attribute it to our failing in religion in not doing some good which God required at our hands or if we did it because we were too ceremoniall and rested in the thing wrought If we haue failed in not doing it may be the Lord calleth vs to some thing to be done Againe by these sudden feares and griefes the Lord will sometime prepare a way to come vnto vs not much vnlike to a Prince who before his comming hath a peale of gunnes as a warning peece and then we are to meete the Lord with prayer for now is the time now is the fit oportunitie of praying because the Lord will shortly passe by vs and therefore we must stirre vp our selues And hauing prayed it is good to make an holy pursuite after him as laying a godly claime to the promises of God not in particular but in generall for who knoweth but the Lord what is good in particular for our saluation Here he shewed by his owne example to commend the vse of prayer how he being once feared with deceiuable and grieuous visions called to minde being alone in the darke night the vnbeliefe of the Disciples on the Seas where our Sauiour Christ was asleepe then he asked his owne soule whether he had prayed or no or whether in prayer he made not some haste out of it as being desirous to be rid of it Then cōsidering that he gaue himselfe to God who was the Lord of the night as well as of the day of darknes as well as of the light he prayed againe to the praise of God he spake it he slept more quietly than before after he did so striue in faithfull prayer 5 In afflictions we must search the cause first by ascending to God then by descending into our selues First we must ascend to God pleading guiltie crauing mercie and not stand quarrelling with the malice of men or hatred of the diuell against vs for as it were no good wisedome for a man condemned to die to make any long suite to the Iaylor or to the executioner for they be but vnder officers can do nothing but he must labour to the Iudge who can either reprieue or release him so it is no good policy to stand about Sathan in our temptations who doth all by constraint restraint vnder the Lord but we must goe to the principall that is God in whose hands are both the entrance the continuance and the issues of our sufferings Secondly we must search our selues how farre either reason is vnreformed or affections vnrenewed knowing that the diuell himselfe can neuer hurt vs vntill we haue hurt our selues And looke in what measure our reason is corrupt or our affections disordered in that measure are we weake and easier to be ouerthrowne of men or of Sathan and in what measure our reason is sound and our affections sincere in that measure we remaine inuincible Before and in all we must pray that the spirit may be giuen vs that we neither adde nor detract that we goe not too farre nor come too short 6 If God bestow good gifts on a man it were good to feele some crosse to seale and season them in vs. If God giue vs foode and raiment it were good to be exercised with some crosse 7 He that will haue comfort in his triall and trauels must haue a good conscience a sound cause and must be sure that he hath vsed and doth vse sound discreete and louing meanes 8 We must not like fooles stumble at the crosse but profit by the grace offered to vs in it by repenting our former state past and by giuing thankes for our state present and fearing our state to come 9 It is a great corruption in men to be more grieued when the crosse priuatly toucheth themselues than when publikely it concerneth the whole Church and common-wealth 10 Being in great paines and crosses which he suffered hee said Blessed be God that I suffer no more for the Lord that in mercie laieth this affliction vpon me might iustly punish me in my soule and bodie and cast me into hell and as soone haue taken away the life of my soule and bodie as this thing 11 To one complaining that his afflictions were extraordinarie he answered It is not so for your afflictions are farre inferiour to your sinnes and therefore howsoeuer it seemeth to you to be an extraordinarie affliction yet with God it is but ordinarie or lesse than ordinarie Besides this is a dangerous temptation for it will bring you to this conceit that you shall reason thus in your selfe that an extraordinarie crosse must haue an extraordinarie comfort and therefore you must looke for some wonderfull and strange consolation whereby Sathan will moue you to contemne or at least not so to regard ordinarie consolations which haue helped others and may helpe you by this meanes breed in you such vnthankfulnes that before you are aware an extraordinarie affliction shall be sent indeed 12 He that will suffer great things in persecution must suffer small things in peace and they that will suffer of Papists must suffer of Protestants Anger 1 THis is a good triall whether our anger be spirituall or carnall if our anger hinders not some other holy action but stirres vs vp to good workes if it hinder vs not to pray with libertie of minde if it interrupt not our meditations if we doe not omit the doing of any dutie to the partie offending vs if we can deale with others without peeuishnes then our anger is spirituall and will comfort our consciences 2 He was euer most grieued and angrie yet in loue with them whom he tendred most in the Lord and who had giuen him most credit by submitting themselues wholie to his ministerie Angels 1 TO one asking how the Angels of God watch ouer vs he answered we are rather to pray for the experience of their ministerie vnto vs than either to describe it or prescribe it This is sure if we be Gods children and walke in his waies the Angels of God do watch ouer vs and yet all see it not and when they see it it is by the effect of their ministerie for though their ministerie be certaine yet the manifestation of it is extraordinarie Atheisme 1 A Certaine man being a Papist though not so grounded as he desired to be tooke a view of the life of Papists if it were as glorious in truth as they pretended which when he found not he turned himselfe to the Protestants and looking into their conuersation he found himselfe not contented vntill in the end he met with Familists in whom he so staied himselfe that he grew into familiaritie with their doctrine The first principle that they taught him was that there was no God This boyled much in him so that he began to adde conclusions to this precept on this sort If there be a God he
body to haue liued in burning fire vntill the appearing of Christ so he might then be assured of Gods fauour towards him yea his greatest comfort was this that though he should be in hell yet he hoped therin of Gods fauour to haue his torments mitigated with them that suffer least In all which troubles notwithstanding no world of reward no terror of tyrannie could cause him willingly to doe the least thing displeasing to God whom when the Lord released he would comfort himselfe in Christ saying that the diuell would take the aduantage of his sorrow to make him vnthankefull in good things 2 We are either as a Prince or as a peasant either most mightie aboue all Princes or most vile among the sonnes of men If all the Monarches in the world withstood vs our owne consciences comforting vs we ruled aboue all If the vilest vassall in the world rise against vs our owne heart condemning vs we seeme to be most miserable of all 3 He said howsoeuer men might deale with outward matters yet when griefes and fancies grew in the minde and grieued it nothing could surely cure them but onely the word of God 4 Hauing to deale with diuers humbled consciences he would mislike them that would not abide to tarry the Lords leisure but they must needs be helped at once euen by and by as soone as they heard him speake or else they would then thinke farre worse of him than euer before notwithstanding the good report had and the good opinion conceiued of him for besides that hee that beleeueth maketh not hast this is a comming rather as it were to a Magitian who by an incantation of words makes sillie soules looke for health than to the minister of God whose words being most Angelicall comfort not vntill and so much as it pleaseth the Lord to giue a blessing vnto them which sometime he doth denie because we come to them with too great an opinion of them as though they were wise men not vnto such as vsing their meanes yet doe looke and stay for our comfort wholy from God himselfe 5 Being asked how in the examining of our consciences for sinne we should find out the speciall sinne he said that could not easily be done for who doth vnderstand the errors of his life but by oft examining of our selues by acquainting of our selues with our owne estate by earnest prayer that God would reueale vs the sinne by oft hearing and reading the word by marking the most checkes of our consciences and reproches of our enemies we might be led to the neerest sight of them 6 Vnto one afflicted in minde he gaue this comfort first if you haue knowledge be thankfull for it and desire the Lord to giue you faith if you haue faith which vndoubtedly you may haue though not rightly discerning your selfe you presently perceiue it not you must waite on the Lord for feeling of it for many times he exerciseth faith with temptations before he sends feeling And though it may be you shall â—arrie the Lords leisure long yet surely he will giue it you in time In the meane time assure your selfe that the greatest faith is when there is least feeling It is easie for euery one in glorious feelings and ioyes vnspeakable to beleeue but when a man feeling no sensible comfort in the Lord can notwithstanding beleeue in the Lord and by faith waite on him this mans faith is most great 7 After some effectuall working of Gods spirit in vs most commonly in many not long after comes deadnes and dulnes against this euill we must first search the cause whether it be for some euill thing done or for some good thing not done for leauing some meane of saluation vnused whether for some sinne seene but nor repented of or some sin repented of but not soundly or for vnthankfulnes Secondly vse the remedie please not your selfe in it but rouse vp your selfe as from a slumber which willingly you would shake off from you call to minde the speciall and greatest mercy of God vse the meanes Thirdly in the meanes offer thy selfe vnto God wayting humbly and patiently for the time of deliuerance neither esteeming too much nor too little of the affliction 8 When one was troubled in minde he gaue him this comfortable note That although it came to passe that after some trauaile in the new birth Gods graces were not so sweete and our sinnes not so sower and grieuous vnto vs as they were at our first entrance into regeneration but we are now weaker in lesse assaults hauing afore beene stronger in greater temptations we are not to despayre but to consider from whence this gracious progresse did come namely of God and not of our selues who shewed himselfe more fauourable in the beginning both because he would not discourage vs newly comming vnto him and for that we forsaking our selues with a godly suspecting of our weaknes in the least temptations did flie vnto Gods helpe by prayer who in wisedome can hide himselfe vnder a clowde partly for that he will looke to see some triall of strength at our hands comming to some age in new birth partly for that now we lesse forsake or suspect our selues no not in greater temptations and so presumptuously trusting to our strength and staying our selues with our owne staffe we doe not call to God for helpe and not calling doe not obtaine and not obtaining helpe we take the foyle in the conflict that the Lord may make knowne vnto vs that notwithstanding our proceeding in Christianitie we are still but men and God alone is God 9 He said to one troubled in minde for a secret and small sinne I doe not so much feare this sinne in you as the policie of Sathan by it either in that he will not sticke to shew you the lesse sinnes hide from you the greater or else by the quicke sight of your secret and small sinnes to cast vpon you an open and grosse sinne of vaine glorie and priuie pride 10 Afflicted consciences must not dispute too much against themselues for their own actions for that being displeased with their owne persons they cannot be pleased with their owne doings 11 He tolde in loue this obseruation and experience when any came with a troubled conscience for sinne wisely to discerne whether they be meanely grieued with a generall sight of their sinne or whether they be extreamely throwne downe with the burthen of particular sinnes if so they be then it is good at the first to shew that no sinne is so great but in Christ it is pardonable and that there is mercy with God that he might be feared so on the other side shewiug the mercy to come from God but so as they are nothing fit to receiue mercie vnlesse they feele their particular and pricking sinnes But if their sorrow be more confessed in generall things then it is good to
were not vnprepared for it if contrarie by thinking and forecasting and fearing such an euill if the Lord be not mercifull because God doth often correct some sinne past which we regarded not or foreshewes some sinne to come which we were not afraide of and an euill dreame doth shew some euill in the heart either in some sinne alreadie committed or in some sinne which may be shortly committed If the dreame be terrible it is good to auoid all the occasions of that euill and to giue our selues to prayer and not to giue too great credit to dreames least they weaken faith The best is to be neither too remisse nor too wise in them but to labour to profit by them because the Lord by leauing such long impressions in vs doth as it were call vpon our consciences not to passe them ouer without some vse 2 Being asked how one might auoide the sinne of vncleane dreames in the night he said first it were good to auoide all obiects and wandring thoughts in the day and securitie of praying against it at night If these meanes did not preuaile we must then think that God calleth vs to some more earnest repentance for this or some other sinne before committed specially we are to beware of companie such as may stirre vs vp vnto euill either labouring not to come into their companie or hauing iust occasion to doe it with feare and with prayer and doing this not to tarrie longer than godly occasion is offered Distraction of minde 1 BEing asked why a man after sundrie and laborious reading in his calling being desirous by meditation to apply the things read vnto himselâ—e was so much interrupted and violently suddenly and vnwillingly drawne into other conceites he said it was either want of preparing and sanctifying our hearts by prayer before we set vpon so holy an exercise and therefore the Lord correcteth the pride of our â—â—ts and presumption of our hearts in being bold to worke vpon holy matters in our own strength or else for that we resting vpon a generall purpose of thinking some good thing or at least not to thinke any euil did not fasten our minde constantly or continually vpon some particular obiect but raunging vp and downe as hauing some part of our affections studies and meditations voide for some other matters did not wholy seriously set on the thing propounded to our selues The trueth hereof may appeare hereby for that which the heart is throughly set vpon it is so attentiue to that it can be present to no other thing at that instant especially if it be an hindrance to the thing taken in hand Dulnes 1 HE said after his great ioyes conceiued of some effectuall working of God in himselfe he most commonly not long after fell into deadnes and dulnes and thereby was humbled so that vntill that he was prepared with some new grace from God and had receiued some new mercie at his hands he was very vnfit to performe any seruice vnto God or men 2 Deadnes of the spirit is the graue of many heauenly graces Doctrine 1 BEcause in reading of examples we restraine duties to certaine persons and wring our own necke out of the yoke or else we chiefly tye the mercies of God to them and thinke they appertaine not to vs it is good to learne certaine rules whereby we may know when the vse of the doctrine is generall and when particular which is set downe in singular examples Three rules are to be obserued first if we reade of any thing in particular we are to search whether in some other place in the Scripture the samething is not set downe generally that is whether that which is commeÌ„ded or discommended in some proper person be not commanded or forbidden to all if it be then the vse of that is generall not particular but if it be a particular precept enioyned to some one and no warrant found in the word of that to be done of another then it is a thing personall proper to some not general appertaining to all The second rule is that wheresoeuer there is a generall equitie of a thing there is a general practise to be had howsoeuer we see it set down but in particular The third is whersoeuer by the scope of the place there appeares a generall drift either by something going before or comming after though the present place seemeth to be particular yet there is a generall vse of the doctrine to be gathered out of it Exercise of religion 1_THe wicked not daring openly to professe iniquitie redeeme times secretly to commit it so though we haue not the strength to professe religion publikely yet let vs redeeme times secretly to frequent the exercises of godlinesse 2 As it is but a small pleasure so long as we are in the gardeÌ„ to be delighted with the smel of herbes vnlesse we gather of euery kinde some to carrie with vs that so we may haue the benefit of the garden though we be farre from it And as it is but a small comfort to be rauished with sweet odors so long as we are in the Apothecaries shop and afterward to want them so it is but a flattering ioy nay rather a starting ioy no longer to be affected with the word and religion than we are in the Church therefore we must gather here and there that may worke on our affections when we be farre from the place where they grew 3 We must vse all exercises of reading hearing conferring praying singing and meditating but we must not tye the working of Gods spirit to any one particular Experience of our corruption 1 WE shall neuer be brought hungerly to seeke after Christ vntill we come by the last precept to see and feele our naturall corruption where of we must not onely haue knowledge but experience also as S. Paul had Rom. 7. Now wheras the Papists say that this corruption is a sinne in the vnregenerate but â—â—t in the regenerate we say it is a sinne in both I say a bare knowledge hereof is not sufficient for euen the knowledge of our corruption is not without the corruption of a priuie pride Faith IT is harder to beleeue in the abundance of worldly things than it is in the want of them for these things are as it were vailes set betwixt God and vs they stay our sight in them that it cannot pearce to God 2 As the arme being soundly knit to the body receiueth pith and strength from the bodie to resist all euill and to draw all good things vnto it and being but out of ioynt and the sinewes which did knit it to the body being loosed it hath no such force to performe duties so our faith being the meanes spiritually to ioyne vs vnto the Lord we receiue strength so long as it is sound both to resist euill and accomplish good but if it decay and fall
the remnants of corruptions defects of good things may easily be drawne of a malicious man to cut off himselfe from the Church not being able to discerne betweene essentiall and accidentall betweene the principall and inferiour points which make or destroy a Church that is which cannot iudge how the substantial ground workes remaining there is a Church though there be otherwise some accidentall things wanting If any man not so much intending this mans good as to feede his owne ambition pride stomacke or vaine glory shal carrie such a one to such superstitions or schismes he by his euill heart intending to hinder the truth and to destroy the temple of God the Lord shall destroy him and he shall either grow prophane or worldly or he shall be cut off by death or beare some other token of Gods wrath And because of a singularitie of spirit such men with an euill conscience disturbe the Church they may grow from error to heresies from precisenesse to prophannesse from strictnes to madnes not being content to be corrupted but seeking to corrupt Howbeit the man of infirmities and for want of iudgement going in an high path shall in the end inherit good things and be saued but as by fire The true suruay and examination of our selues 1 VVHen we examine ourselues we are to sit in iudgement ouer our selues and to keepe a solemne court in our owne consciences to suruay our manners our wits our senses our members and to see how we haue vsed them but yet least we should be too fauourable to our selues either in not espying out our sinnes or in not coÌ„demning our sinnes still we remember to make the law our iudge but Christ the answerer of the iudge The motions of the spirit of God in vs. 1 IT is a good thing to make much of a tender conscience and to nourish the motions of Gods spirit and not to offer any violence to that spirit of grace which rebuketh sinne iâ— vs for he that hath once crackt his credit will happily care for nothing she that hath once bruised her virginitie will by all likelihoods proue an old harlot It is daungerous to burie the checkes of our conscience to fight against Gods spirit or to â—mother the light of grace in vs for so we may grow to such a sottishnes in sinne that no admonition can forewarne vs nor punishment can affray vs the smallest meanes will prouoke vs to sinne the greatest meanes cannot reuoke vs from sinne For suffering our selues to be hardned by degrees the spirit is so quickly quenched the conscience so tender is so soone bruised that it is no maruell though we vse so great precisenesse and warinesse in so tender a matter by suspecting the retire of old sinnes and by foreseeing the assaults of new sinnes Euill spirits 1 HE obserued the difference of superstition and true religion in many things and namely how the diuell whilest he was made knowne to men onely by hornes by clawes or by an hollow voyce was wonderfully feared but now being reuealed to be a more secret aduersarie a spirituall tempter a priuie ouerthrower of the soule no man almost regards him and therefore as some haue feared him too superstitiously so now it is come to a more dangerous extremitie that he is not feared at all and which is more we cannot truly beleeue the gracious helpe of Gods holy Angels but seeke after Satans practises He marked that good men and learned did much omit this in their prayers that God would send his Angels to them to deliuer them from euill spirits Temptations 1 EVery man is that indeed that he is in temptation 2 The faithfull shall not be tempted aboue their strength but with the increase of temptation the Lord will increase our faith or with the decrease of our faith he will decrease our temptation 3 Gods children haue their faith so tried by the crosse as alwaies some drosse of sinne is purged away thereby As Iacob ceased not to wrestle though his thigh were â—â—â—â—â—d till he got the blessing so we must not faint in temptation though we be humbled til we get the victorie We must not despayre of victorie because in our striuing we had some infirmities but rather we must reioyce in this that God hath giuen vs a will and a desire to cleaue vnto him 4 It is a great fault in time of temptation not to resist those corruptions which after our temptation is ouer we are ashamed of and time it selfe resisteth them 5 Outward temptations doe not hurt till our inward corruption doth yeeld but rather they are as Surgeons to draw out our festered corruptions 6 Long and strange temptations may betoken long and strange sinnes 7 Gods seruants being tempted are not so much to looke at their state present as on their estate to come because they that presently sow in teares in time to come shall reape in ioy 8 He said that when a great temptation hangeth long vpon vs it were good to seeke for some speciall sinnes in vs because that we shall finde that for some priuie pride or vnthankfulnes or such like a teÌ„ptation remaineth long with vs. There is a a traine of corruption in vs and God often punisheth one sinne with another which if we espie not but looke onely to the grosser sinnes we shall hardly be brought to humble our soules vnderneath the hand of God or to profit by the admonition of others Againe we must auoide all occasions of drawing on sinne and vse ruery principall meanes at the least that helpeth against sinne For although we shunne all occasions and vse many meanes and omit but one of the chiefest God may correct that one omission in vs. 9 He thought it to be a Christian dâ—scretion neuer to vtter a temptation but when a man had no comfort in himselfe or when he stood in very great neede of comfort and then alwaies to discerne to whom he opened it 10 Subtiltie and violence are vsually attendant vpon the temptations of the diuell and the flesh the diuell especially vsing these two 11 Vnto one that was much tempted with vnbeleefe he gaue this counsell When the temptation commeth either fall downe in prayer and say Lord thou makest me to possesse the sinnes of my youth and this temptation is of very equitie howbeit oh Lord grant I may by wisedome herein make this temptation an holy instruction and suffer me to possesse my soule in patience oh turne this â—o thy glorie and my saluation I see and confesse what hath beene in me a long time by that which now sheweth it selfe in me and that thy grace â—ath altogether hitherto kept vnder this corruption yet Lord I beleeue and yet Lord I will beleeue helpe Lord my vnbeleefe thy name be praised for this seale of thy loue and pledge of thy spirit that in this vnbeleefe I am grieued as in my beleefe
worse for the vsing that is lent Exod. 21. 14. but money for the lending is not worse Ergo nothing to be taken for the lending of it No member is permitted but that which directeth others in their callings as the eye or labours being directed as the hand so is it or ought to be in our vocations then the Vsurer doing neither is not to be permitted 2 A certaine man that was an Vsurer asking him how with a good conscience he might vse his money he said Occupie it in some trade of life and when you can lend to the poore do it freely willingly and that you may henceforth labour as well against couetousnes in occupying that trade as before you desired to striue against vsury especially vse prayer the word of God and the companie and conference of his children and whatsoeuer you get by lawfull gaine giue euermore the tenth to the poore Word of God and the hearing of it 1 EVermore be musing reading hearing and talking of Gods word and praying that we may keepe the puritie of doctrine and a good conscience to wade out of the iniquitie of the time and to doe good as long as we may 2 If you desire to heare the word with profit obserue these things Before you goe to Church humble your selfe in prayer to God that he may prepare your vnderstanding and affection to learne and memorie to retaine and that the preacher may speake to your consciences After in hearing with some short prayer applie the seuerall threatnings promises and instructions to your owne estate when you are come home from hearing change all that you remember into a prayer and desire God that you may remember it most when you should practise it and vse to teach others and to conferre of all things remembred And this is a good way to remember a thing and the reason of it 3 As the Lord doth feede poore prisoners euen with a little foode who though they desire more fooâ—e can haue no more and doe not refuse more ordinarie meanes and the same God suffereth many to be pined who hauing abundance thinke themselues rather cloyed with the meanes than nourished by Gods prouidence so the Lord extraordinarily doth nourish the soules of them who hauing few meanes doe looke for the ordinarie meanes more plentifully and suffereth some to rot in ignorance who being at the full measure of the meanes haue no reuerent regard of the necessitie of them And hereof it commeth to passe that some hungrie soules haue beene filled with more grace at one sermon than the proud who hauing heard many sermons are sent emptie away Witchcraft 1 SEnding his friend to one that thought her selfe bewitched he gaue these aduertisements First and chiefly to beware of sending to Wizards Secondly to vse prayer that Sathan might be confounded Thirdly to labour to bring the person to repeâ—t for sinne because God permitteth such things to be done either to correct some euill or to trie our faith Lastly to perswade the partie to waite for the time of deliuerance though it were long before it came because hauing repented for sinne yet the Lord will defeâ—e health to make a further triall of vs whether we will still trust in his helpe or flie to vnlawfull meanes 2 One asking what he thought of Fayries he answered he thought they were spirits but he distinguished betweene them and other spirits as commonly men distinguish betweene good witches and bad witches Worship of God 1 IT is good to take vp the oportunitie of the morning for the worship of God For first who so will see the image of his heart he shall by obseruing his first thoughts in the morning come to some light of it Againe of all times it is most fit to doe any thing in and we by reason of the alacritie which commeth vpon vs after our rest are most fit to do any thing in it Besides if we be seriously minded on good things in the morning other vile thoughts shall the more feebâ—y fasten on vs all the day after And againe delay the morning with suffering worldly thoughts to seaze on vs and our minde will be so forestalled with them that we cannot easily and roundly gather vp our affections afterwards to Gods worship For this is a sure note that he which consecrateth in truth the first fruits of the day to the Lord shuâ—teth vp the day with sacrificing to him if he haue any sin falling on him in the day time he is checked either with his first morning sacrifice because he hath not done as he prayed and promised vnto the Lord or he is controuled by the euening and latter sacrifice in that a feare and shame of his sinne makes him appalled to come into the presence of God World 1 VVHen two gentlemen ride a hunting it is hard to discerne each others hounds because they be mingled together which afterward is more easily done when the hunters are seuered Euen so so long as Gods children and worldlings walke as it were together it is hard to distinguish betweene the heires of the one and of the other but when they are seuered by persecution it will surely be seene who be the children of God and who be the heires â—f the world Word preached 1 MAny come to prayer and of custome resort to the Sacraments who either do not at all heare the word preached or else they heare at their leisure or else they do it buâ— in ceremonie without vnderstanding or if they doe vnderstand it they doe not practise it or if they practise it it is done coldly and not in power and yet their owne practise in some things is somewhat strange They will graunt that to come to the Sacrament requireth a more solemne preparation and yet they dare boldly aduenture on prayer and on hearing of the word without any preparation at all But certainly as the abuse of the Sacrament bringeth iudgement so the abuse of prayer and the word wil procure it for as the prayer of faith is a sweet oblation to the Lord so the prayer of the vnbeleeuer is an abomination to the Lord. We must not onely bring the eare of vnderstanding but we must also bring the eare of remembrance and of practise and beware that the word by little and little waxe not lesse pretious vnto vs as honey to the mouth that is satisfied And this is sure when how much the word preached doth preuaile so much our prayers sacrifices do preuaile looke how much the word preached doth profit so much doe we profit in prayer and in the Sacraments And whensoeuer our delights in the word waxe faint our prayers and all good exercises are like shortly to decay Prayer bringeth a feeling and the Sacraments a more confirming of that which we haue in the word We must beware therefore that
but it is the power of Gods presence preparing vs to prayer or some such seruice of God which when we feele if wee fall downe before God in prayer we shall finde an vnspeakable ioy following it but if we cherish it with euill surmises it will leade vs to further inconueniences 77 When we haue greatest cause of ioy for doing some good then it is a good thing most to feare our vnthankfulnes and our selfe-loue and our secure vnkindnes 78 When Sathan cannot get vs to grosse sinnes he will â—ssaile vs with spirituall temptations 79 Nothing in the world will so much feare and shame vs as God in his mercies powred vpon vs which meditation in receiuing graces from God will humble vs from pride in them and keepe vs in feare which be the waies to obtaine new mercies 80 We must beware of smoothering the watch word of our conscience when we are bent to sinne Euery man in his owne conscience is forewarned of sinne though the Lord speake not to him from heauen as he did to Cain 81 As a man being outlawed may take his pleasure for a while but whensoeuer or wheresoeuer he may be taken he must yeeld to that punishment which by verdict is appoynted so the wicked on whom sentence of damnation is already passed may for a while shake off their paines with vaine pleasures but afterward they shall be arrested and carried violently to the place of wofull execution But for the godly which haue the assurance of their inheritance sealed vp in their consciences though they shall be warned in the day of the resurrection to make their open appearance yet as honest men of the countrie shall stand before the Iudge not as fellonious offenders 82 We must first make men by a feeling of sinne to seeke Christ by an holy faith to find Christ and then by newnes of life to dwell with Christ. 83 Balâ—am prayed that he might die the death of the righteous but let vs pray that we may liue the life of the righteous for he liued not the life of the righteous and therefore he could not die the death of the righteous and if we liue the life of the righteous we shall be sure to die the death of the righteous 84 It is a great token of regeneration if we doe not onely sorrow for great sinnes and sigh for small offences but mourne for particular wants of good actions or in good actions for wâ—nt of good affections 85 There is small hope of him which cannot discerne in himselfe the life of the spirit and the life of the flesh and it is to be doubted that he is yet vnregenerate 86 When men being young are too much giuen to carnall pleasures they being old are too much giuen to worldly profit 87 As we haue taken a vaine delight in the vaine course of this life so we must sigh and pray to be delighted spiritually in spirituall things 88 Adam should haue been no worse for his temptation no more than Christ was but that the one yeelded the other did not 89 If the blood of Christ hath washed vs from the guiltines of sinne then the holy Ghost hath purged vs from the filthines of sinne 90 When our sinne hath lesse liking in vs then there is hope that it will decay in vs especially if we sorrow for it when we cannot fully forsake it and labour to forsake it because it is sinne 91 In true mortification we must haue the first motions of sinne and condemne them as accessaries to sinne in conspiring the death of our soules 92 Hypocrisie is seene when sinne lyeth most dead vnder a cloake and most liueth vnder a closet wherewith God is so displeased that when we make no conscience of sinne in close places our priuie sinnes shall breake forth into open places 93 Particular infirmities doe not hinder the preparation of our hearts for the Lord if we haue a true loue of his word as had Iehosaphat 94 Two things are necessarie to espouse vs to Christ the one to vse the pure meanes the other to vse those meanes with a pure heart 95 If we play with our owne affections sinne in the end from sport will spurre vs to confusion For though we be twice or thrice spared yet we must know that the Lord will recompence his long tarrying with wrath 96 Through our corruption we profit more by the doctrine of a man if we thinke he be our enemie than if we thinke him to be our friend for if he be our friend we let it passe as not spoken to vs though the matter neuer so much concerne vs if our enemie if it neuer so little touch vs we thinke it to be spoken against vs. 97 Walking spirits are vndoubtedly not the soules departed but the euill spirits of the ayre 98 It is a great mercie of God to haue a large affection of weldoing when we haue good occasion thereof for God neuer ceaseth in offering occasions but we often cease in hauing affections 99 Obedience is a chaine to tye vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh and openeth the mouthes of all things to our destruction 100 If we haue not the fauour of men it is either for the triall of our faith or for want of dutie vnto them that are displeased with vs or because we sought to please them by displeasing of God or because we haue not prayed for them or haue offended God for which he causeth men to be offended with vs. 1 Because we doe not to men the good we should doe God often suffereth them to report of vs the euill they should not 2 Those temptations are most dangerous which haue most holy ends 3 When a man is most merrie he is neerest danger 4 It is the easiest thing in the world to deceiue a good man 5 God hath two hands in the one he holdeth a hammer to breake the proud in peeces and to bray them to powder in the other hand he hath a horne to powre Gods blessings vpon the humble 1. Pet. 5. 5. 6 If a man should be stinted to one meale a weeke he would haue a pined body at the weekes end euen so if our soules be but fed with the word once a weeke they would be as hunger-starued if we could see it 7 You are in earth to follow your calling you are not yet in heauen Adam when he was most holy by creation and free from euery iot of sinne and corruption did walke in his calling appointed of God much more then are we comfortably to follow the Lord his ordinance seeing these outward things did not come in with sinne but were ordained before sinne 8 Whatsoeuer is vpon you
it is from the Lord and whatsoeuer is from the Lord to you it is in mercie and whatsoeuer comes in mercie ought not to be grieuous vnto you What losse is it when the losing of earthly things is the gaining of spiritual things What if your body be decayed your soule being renued Haue you had comfort in your body but as it is the temple of the holy Ghost the Lord preparing it for his Spirit why are you grieued Your body is the Lords and the Lords louing hand is vpon your body all shall be for your good if you make your vse of all 9 In our greatest earnestnes we should be most iealous ouer our owne hearts and then especially examine our affections When we cannot gage the depth of our hearts we should impute it to want of prayer and the not trauelling with our hearts how to doe it in wisedome 10 God by his graces and benefits marketh vs and prepareth vs for some temptation to come for he putteth not on the armour but he will also prouide for vs the battell 11 Not the finding of a want onely but the seeking of a remedie to supplie the want is a token of a godly minde 12 That God that drew light out of darknes doth often draw goodnes out of our corruption 13 The Lord will rather looke vpon his old graces which we haue receiued than on the new sinnes which we haue committed A THIRD ADDITION OF GRAVE COVNSELS AND DIVINE DIRECTIONS FOR THE ATTAINING AND RETAINING OF FAITH AND a good Conscience EVen as a man swimming in deepe waterâ— is not in daunger of drowning so long as his head still keepeth aboue the water So though wee swimme in deepe and dangerous waters of our accusing consciences yet wee are sure and secure that wee shall not finally bee ouerthrowne because our Head still remaineth aboue all in heauen which Head is CHRIST who vndoubtedly can no more condemne forsake denie and separate himselfe from vs then hee that was condemned for vs can condemne vs then the aduocate can forsake his Client then the Prince can denie the Subiect then the head can bee separated from his members So that when wee dare not present our prayers in our persons wee must present them to Christ and Christ will present them to his Father whereby our prayers that are vnworthy to appeare by reason of our corruption are most worthie because of Christ his intercession for whose sake the Lord turneth his wrath from poore sinners â—ccused by Sathan For Christ is now our gouernour not as hee is God alone for so hath hee alwayes beene but as Mediator that is as God and man which hee shall be vntill hee hauing deliuered vp the kingdome to God the Father shall cease from his Mediatorship and shall bee all in all 2 There is a generall faith and a particular faith a generall faith assuring vs that God is such a one as his word prescribeth a particular faith applying things to our selues This particular faith is either actiue or passiue actiue when we beleeue that if we keepe the law we are saued and this faith was in Adam and is in the diuels and yet neither of them hauing the iustifying faith For Adam had it when the passiue or iustifying faith needed not the diuels haue it who know that if they could fulfill the law they should be saued but they doe not beleeue it to be fulfilled of any other for them The passiue faith which is onely of the Gospell whereby we are staied in the obedience of Christ imputed vnto vs is the true iustifying faith and onely proper to God his children The actiue faith is either of the precepts or of the iudgements of God of the iudgements of God I say because one may beleeue the precepts and yet not beleeue the other Eua at the first fall beleeued the commaundement of God to be good for she could confirme it with a strong reason but she halted in beleeuing the threatning of God and extenuated it with a peraduenture 3 A strong custome in euill things is as a second nature 4 The eye is the best window for Sathan 5 As it is true that the children of darkenes are wiser in their generation than the children of light so it is as true that the children of light in their light are better than the children of darkenes 6 If a man rightly obserueth the course of corruptions in others he may haue an easie character of corruptions in himselfe or if he take a godly view of the graces of God in himselfe he shall haue a more speedie sight of the graces of God in another againe if we make an Anatomie or our owne â—â—irâ—â—ties wee shall the better discerne the veines and condâ—ites of sinne mothers or if we reuerently obserue the graces of God in another he shall see the image of that which is in himselfe Howbeit because the holy Ghost worketh by many meanes and the diuell hath many shifts and therewithall our discerning of good things is dimme and our iudgement of sinne is corrupt we must not bee too strict herein Onely we may with safety make this vse that we make others to vs and our selues to others as looking glasses â—ow good 7 Wee must in reading the Iudgements of God obserue this rule that ruinae praecedentium must be prâ—mâ—â—â—tio sequentium If any man will trie conclusions against God his conclusion he shall proue nothing in the end but himselfe to be a â—oole and if he faile in his triall by how much he might the more be before admonished by so much he is the more without excuse 8 There are manie that fâ—are Psal 14. when no cause of feare is but there are more reioyce where no cause of ioy is If a man walke in the coole of the wood and be refreshed it is nothing but if a man walke as did the three children in the fiery furnace and be refreshed that is a cooling indeede So to be refreshed with ordinarie meanes of wine oyle wheate fruits or whatsoeuer is a small thing but in prison persecution and trouble to finde comfortable refreshing is a thing both worthy to be made of and marueâ—led â—t 9 The minde being perpetually in some action may well be compared to a Mill continually grinding out either good or euill 10 It is the mercie of God and wisedome of the holie Ghost euen in things of their owne nature most lawfull and good to take order with vs for the pure vsing of them and of euery motion in them that so vnlesse wee will obstinately wee should not be guiltie of the abuse of them 11 Manie had rather part from all fauour both of God and man than that they would lose the grace of some wiâ—tie speech which they haue deuised so great a delight they conceiue in it But as we would not haue God to murther
they doe not practise it or if they practise it it is done coldly and not in power And yet their owne practise in some things is somewhat strange they will graunt that to come to the Sacrament requireth a moâ—e solemne preparation yet they dare bolâ—ly venture on prayer and on the hearing of the word oftentimes without any preparation at all But certainly as the abuse of the Sacrament bringeth iudgement so the abuse of prayer of the word will procure it For as the prayer of faith is a sweet oblation to the Lord so the prayer of the vnbeleeuer is an abomination to the Lord. We must not only bring the eare of vnderstanding but we must also bring the eare of remembrance and of practise and beware that by little and little the word waxe not lesse pretious vnto vs as honey to the mouth that is satisfied And this is sure when and how much the word preached doth preuâ—ile so much our prayers and our sacrifices doe preuaile looke how much the word doth profit so much doe we profit in prayer and in the Sacraments and whensoeuer our delight in the word waxeth faint our prayers and all good exercises are like shortly to decay Prayer bringeth a feeling and the Sacraments a more continuing of that which we heare in the word We must beware therefore that we be not too quâ—â—â—â—â— sinne that we please not our selues in a generall good course in a perswasion we haue heard enough but still let vs labour for the word for I dare say that all our power in prayer commeth from the word 21 Euen as the life that is in a tree is a thing inuisible and yet by the fruites comming out in due season is discerned of all howsoeuer it may be greene yet wanting fruite or as the life in a childe is a thing not seene but by mouing going and feeling easily perceiued so the life of faith is a thing very secret and yet by the effects of it at one time or at another is discerned of good men Howsoeuer there may be workes and yet no faith howsoeuer there may be faith and yet not by and by workes following Many men thinke the word now preached not to be the right word because no moe are brought to the obedience of God by so long preaching of it but we must rather reason to the contrarie this is a sure note it is the true word because it is so much refused and men are made the worse by abusing the word which as it would make them better and doth make better all that doe obey it so it maketh worse all that doe not obey it 22 Of all the Commandements we shall neuer be brought hungerly to seeke Christ vntill we can in the last precept see and feele our naturall corruption whereof we must not onely haue a knowledge but experience also as Paul had Rom 7. Now where the Papists say that this corruption is a sinne in the vnregenerate but not in the regenerate we say it is a sinne in both that which is sinne in one is sinne in another without respect of persons but yet we affirme that there is a diuers qualitie in this sinne in those diuers subiects because that sinne is imputed to the one and not to the other The not diligent obseruing and vnderstanding of this corruption doth hurt euen some of the godly bending to that other opinion whiles they thinke too little of the first motions of sinne for which if they were humbled truly it is sure that they should not only not breake foorth into any corrupt life but also they should haue lesse corrupted lips I say a bare knowledge hereof also is not sufficieÌ„t for euen the knowledge of our corruption is not without the corruption of priuie pride but we must ioyne therewith faith in the iudgements of God which the Niniuites hauing escaped the wrath of God which the old world not hauing fell into the wrath of God 23 Seeing prophanenes is not so much in grosser sinnes as in the vnreuerent and irreligious handling of most holy exercises we must more warily watch ouer our selues but especially that we beare sanctified mindes in our vsing of outward things which in themselues haue no great holinesse because we may easily be corrupted euen in prayer in hearing of the word in keeping of our Sabbath which in themselues do carrie a kind of holinesse which being not rightly vsed are said to be prophaned This sinne is so perilous and infatuateth vs so farre that it bringeth vs to make away not onely our maintenance on earth but also our inheritance in heauen for most vile and contemptible things as Esâ—â— did who though he did to supplie his neede vse vnlawfull meanes yet if he be set head by head with a great many not hauing any such neede he for his need in respect of theÌ„ might be lesse condemnable but they in respect of him most iustly reproueable Now if there be any Esau who will not sticke to sell heauen his soule and the kingdome of God vnder pretence of necessitie let vs beware we follow not Iacob in taking this aduantage for this was a particular thing permitted of God and Iacob will doe so no more but let vs exhort him to waite vpon God his prouidence to take a better course for the safetie of his conscience and contribute to his necessitie that Esau may not haue by our vncharitable dealing a cloake for his prophanenes but that if he will needes be prophane he may be prophane and guiltie in and of himselfe alone 24 We must not be proud in our owne gifts for God hath in iudgement giuen iudgement to many simple ones to spie vs out 25 If we confesse our sinnes to God we must frankly and freely bring our selues into the presence of God and lay our hearts naked and bare before him We must not as harlots wipe our mouthes and say we offended and yet fall into sinne againe but with remorse of conscience acknowledge them and in feare and reuerence leaue them 26 Satan is not discouraged at the first though he lose his possession yet he will keep his title and will lay claime to vs as to his mansion place and yet though Sathan thinks vs to be sties for himselfe Christ makes vs of the sties of Sathan palaces of his spirit 27 Though when Satan findeth vs waste and voide he may enter into vs yet if we haue any store of good yea if we haue a sparke of goodnesse it shall fire out the diuell the least groune pronounceth a iudgement against him euery teare is as a pearcing sword to him but wholy to quench the spirit to be waste to be swept of all the graces of God yea and not onely to offer violence to God his spirit but to build and labour for the diuell is a very fearefull thing for that maketh the diuell to looke better to his possession
at the first and sprout out much in the beginning for then we are as yong plantâ— which in their first rising spring out more sensibly though lesse substantially whereas old plants spring not so fast nor so much in sight and sense and yet grow into a more firme and solide substance So we sprout with a more sensible ioy at the first as vnacquainted with that thing but after we bring forth greater fruites things not so sensible vnto our feeling 102 God doth alwaies heare the prayers of his children though not according to their desires it may be yet certainely for their good and saluation 103 We are not so much to haue an eye to the beginning as to the ending in godlines For Paul begun euilly but he ended well Iudas began well but he ended ill 104 Many men will praise themselues but who shall find a faithfull man that is such a one as doth more negotiari in suo than otiari in alieno opere It is not good if the Lord bids vs to worke in one field that we should go gleane in another 105 If they be faultie that let the Sunne go downe on their wrath what shall become of them that let the Moone change on their wrath if the good man for speaking good things but out of time be faultie what shall become of them who speake wicked things with a wicked heart 106 As it is better with a silly Sheepe to feede in a low pasture with peace and quietnes than with the sturdie Bull to be in a fat pasture with a continuall baiting so it is better with God his children to haue a little with ioy of conscience than with the wicked to haue much with terrour of spirit 107 Iohn Baptist was a good patterne for Chaplaines who spared not his Lord and Maister in due time 108 We must not grow to be parched heathes or flintie rocks that let all the drops of grace fall for such cannot be softned 109 The Lord doth often let the wicked liue in iudgement for themselues and for a terrour of God his iudgements to others 110 Many seeke the world before the kingdome of God and so by preposterous order they lose both the world and the kingdome of God Some indeed seeke first the kingdome of God but not for the righteousnes of it but for the â—ase of it 111 Many play the diuels registers in espying the weakenesses of the godly whose worme of conscience shall eate vp themselues 112 We seeke as Demas being more loth to forgoe the world than the Lord or as Lots wife who caried away her body from Sodom but left her soule and affections behind It is good therefore to professe no more than we will performe 113 We must so hide our treasure that though the world strip vs yet we must keepe it from them as the Martyrs did whom when the world did search from top to toe and euery veine in them yet could they not finde this treasure 114 God dealeth with vs as a louing father with his prodigall sonne that is when hee cannot get vs to doe duties he will hire vs to do well Seeing then God bargaineth so with vs that he will giue vs more for our seruice than all the world or the diuels are ready or able to giue vs let vs receiue him for Christ will giue vs for euery peny an huÌ„dred folde 115 We must not leaue or lend time but make a through fare of it A man hauing sold an house may come into it but it is as a stranger not as the owner dweller in the house So we may doe sinne againe but not as they that will continue in sinne 116 We must leaue all sinne one dore is as good as twentie for Satan one poyson is enough to destroy one plague-sore will destroy vs wee must be wholly emptied of sinne least wee be like to him that emptieth his mouth of filthines and so may taste a little of sweete medicines but because the stomacke is not emptied filthines comes againe 117 Oh Lord iudge me not I iudge my selfe oh that I may doe it in truth 1 I haue not so loued the meanes nor set by the Sabbaths as I should doe 2 I haue felt exceeding pettishnes where I did owe dutie and hardnes of heart where I should haue pitied 3 Besides exceeding filthy thoughts most dangerously did I offend in Lord. 4 My prayers are more monkish then powerfull 5 Great hypocrisie of heart and vaineglory in speech hath ouertaken me Good Lord strengthen me to auoyd these things 1 Customable praying 2 Vaine-glorious speaking 3 Desire of being from the meanes Good Lord strengthen me to doe these things 1 To be giuen to a contemplatiue life 2 To keepe my selfe in fasting mine eyes in heauen 3 To meditate of speciall things without superstition 4 To remember my former couenants 118 Wee must endeuour to discerne betweene one sinne and another by the qualities and circumstances following the same for circumstances make euery sinne greater or smaller 119 Being asked whether this may be said that a childe is or children be regenerated he said we might in hope so say because the Apostle saith that the roote being holie the branches are holie and one of the parents being holie the seede is holy 1. Cor 7. yet here we must know that he speaketh of that holines which is according to the couenant 120 It is a great mercie of God to haue a good affection when wee haue a good occasion for God neuer ceaseth in offering good occasions but wee often cease in hauing good affections 121 When a poore man contemptuously in his charge had denyed him his tithe hee saide if he can charge me with want of dutie I will supplie it but that I may not hinder my successors he must pay it And if he thinke I respect gaine more then mercie I will giue it to the poore mans boxe 122 Concerning our studie it may be that a speciall working of God is in vs that Philosophie is made vnto vs so vnsauorie and Diuinitie so sweet In our studies generall precepts which may make for the truth are to be gathered auoiding foolish quiddities wherby manie studie Philosophie as heretikes the scriptures who chuse that which confirmeth their heresies and leaue the body and substance of the truth 123 We then doe truly apprehend by faith Christ dying for our sinnes when we feele sinne dye in vs. 124 A good man being vehement with him in speeches he said you are fire and I will be water 125 Euen as hauing a wheale in our hands be it neuer so little we will not let another let it out but wee will doe it our selues so when we deale with the smallest infirmities in another let vs doe it with great tendernes least they desire rather to admonish themselues of it
sinne brake Dauids heart 144 We must humble our selues to see Heretikes doe more for vaine glorie and for their sect than we will doe for Gods glorie and for his truth 145 If once we giue consent to one sinne we are made readie to fall into many sinnes and making no conscience of one sinne we shall not make conference of many and great sinnes and so being once inwrapped in sinne it is a hard thing to get out of the clawes of the diuell 149 If any man make no conscience to walke vprightly I will not free him from pouertie from sicknes from heresie for as well can and will the Lord punish the minde as the bodie 147 It is the greatest iudgement of God that can be to thriue in sinne 148 When men begin to suffer themselues to be deceiued it is to be feared they will be hardened Heb 3. 12. 13. 149 If you slip backe from the Gospell the stranger sort will be offended either by noting in you singularitie or by suspecting you for inhumanitie But O cursed corruptions of our sinfull nature if we giue libertie they will grant licentiousnes if we affoord consolation they will set on presumption if we call for humiliation they crie to desperation 150 Looke often vpon Christ when you are alone be carefull to please him for carefulnes and cheerefulnes may meete together in a sanctified minde 151 He would giue to others not such things as he loued not but such things as he loued dearely that they might know it to be a gift of loue It is the temptation of the godly to feare whatsoeuer they doe that they doe it in hypocrisie A SHORT FORME OF CATECHISING VVHEREIN ARE BRIEFLY SET DOWNE THE PRINCIPLES OF CHRISTIAN RELIGION BY MASTER RICHARD GREENHAM SOMETIMES PREACHER OF THE WORD OF GOD IN LONDON HEBR. 5. 12. VVhen is concerning the time yee ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God and are become such as haue neede of milke and not of strong meate IOB 33. 16. 23. 24. Vers. 16. He openeth the eares of men euen by their corrections which he sealeth Vers. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse Vers. 24. Then will he haue mercie on him VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. TO THE RIHT VERTVOVS AND GODLY GENTLEWOMEN MISTRIS ANNE BOVVLES AND MISTRIS A. STEVENS H. H. WISHETH AL COMforts and mercies in Iesus Christ to be multiplied THe holy Apostle S. Iohn saith hee had no greater ioy than this to heare that his sonnes did walke in the truth The same affection all the true Ministers of Christ haue in some measure towards all the sonnes and daughters of God specially such as they haue gained or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS great care and loue towards you which was vnfained because of the good experience hee had of your vnfained faith in Christ and loue towards him If hee had longer liued hee would haue reioyced yet much more to see your loue so increase in knowledge and the testimonies of your loue in the fruite of righteousnesse and in your godly perseuerance in the truth Now receiue his workes and what you long expected and desired to see This Catechisme I haue sent you that you may teach it your children as Eunice Lois did their children These letters serue wel for your own vse that you may heare them alwaies speake in his absence from you whom you so reioyced to heare being present with you and that you may haue his owne very words written and set before your eyes which you haue heard often to your great ioy sounding in your eares that so in the end you may be able by your good experience to comfort others with the same comforts wherewith yee are and haue beene by him comforted of God For the faithfull are exercised of God diuerslie some by outward some by inward afflictions of minde and some haue both troubles without and terrours within Such as bee not acquainted with the troubles of mind whatsoeuer gift they haue can bring but cold cōfort in time of need to poore soules afflicted as it is very manifest both by Scripture our common experience Now the God of peace sanctifie you both in spirit soule and bodie and keepe you with all yours blamelesse vnto the comming of our Lord Iesus Christ. Amen Yours euer in Iesus Christ HENRY HOLLAND A SHORT FORME OF CATECHISING WHereas all men desire to bee blessed and the most men are deceiued in seeking blessednes tell mee which is the true way thereunto To know God to bee my Father in Iesus Christ by the reuelation of the spirit according to his word therfore to serue him according to his will and to set forth his glorie belieuing that I shall want nothing that is good for mee in this life and that I shall enioy euerlasting blessednes in the world to come How know you this By the working of the holie Ghost and by the meanes of Gods word What call you Gods word It is the reuealed will of GOD set forth vnto vs in the holy Scriptures Which call you the holie Scriptures The Bookes of the olde and new Testament commonly called Canonicall Are all things that are necessary for vs to know contained in them Yea for God being full of all wisedome and goodnesse would leaue out nothing that was requisite for vs to knowe Is it lawfull for to adde or to take any thing from Gods word No for God hath flatly forbidden it and hath pronounced grieuous curses vpon those that doe it Why is it so grieuous a sinne Because it is a very great sinne to alter the last will of a mortall man therefore much more grieuous a sinne it is to change the last Testament of the eternall God Why is it requisite that the will of God should be set forth vnto vs That wee might haue pure rules of his worship and sure grounds of our saluation Is it not lawfull to repose any part of Gods Worship or of Saluation in the doctrine and doings of men No for all men by nature are lyars and defiled with sinne What followeth hereof That all mens doctrines and doings are mingled with lyes and corruptions How farre are wee bound to their doctrine and doings So farre forth as they be agreeable to Gods word May all reade the Scriptures Yea all that be of age able to discerne betweene good and euill ought to encrease in knowledge for their furtherance in saluation as they encrease in yeares Why must all such reade the Scriptures 1. First because euery one must be able to prooue and trie
himselfe whether hee be in the Faith or no 2. Cor 13. 5. Why else 2. Secondly because euery one must be able to proue and examine mens doctrines and doings by the Scriptures that they be not in their saluation by them deceiued 3. Thirdly because euery one must be able as his calling requireth to teach admonish exhort and comfort one another 4. Fourthly because euery one must be able to make an account of the faith and hope that is in him What if men cannot reade Then they must vse the helpe of others that can reade Is it enough to reade the Scriptures priuately or with others No for God hath also commaunded to heare them read publikely in the Church And is it enough to heare them read publikely in the Church No for hee also hath ordained preaching to be vsed Why must preaching be ioyned with â—eading Because it is the most principall and proper meanes to beget Faith in vs. Why must Faith be mixed with the Word read and preached Because otherwise the word profiteth vs nothing How many things are requisite to bee in euery one that will come to heare the Word read and preached Amongst others foure are necessarie What is the first 1. First a reuerend feare of the Maiestie of God 2. Secondly an assured faith in Christ. 3. Thirdly an earnest endeuour to frame our liues thereafter 4. Fourthly they must pray for the holie Ghost to bee giuen them to enlighten their mindes and to write all these things in their hearts Which be the principall parts of Gods word The Law and the Gospell What call you the Law It is that part of the Word that commaundeth all good and forbiddeth all euill What if wee could keepe the Law Then wee should be blessed What if wee breake the Law Then we are subiect to the curse of God and so to death and damnation What call you the Gospell It is that part of the word which containeth the free promises of God made vnto vs in Iesus Christ without any respect of our deseruings What doth that worke in vs It worketh in vs a true and liuely faith in Iesus Christ whereby wee lay holde of the free remission of our sinnes in him and the true repentance of them What must wee learne by the whole word of God Two things 1. First to make a right and sound entrance to our saluation 2. Secondlie how to encrease and continue in the same vnto the ende What is required for our right and sound entrance to our saluation Three things are required 1. First to know and to be perswaded of the greatnes of our sinnes and the miserie due to the same 2. Secondly to know and be perswaded how we may be deliuered from them 3. Thirdly to know and bee perswaded what thankes wee owe to God for our deliuerance How shall wee come to the right sight of our sinnes and a sound perswasion of the greatnesse of them By the spirit of God leading vs into the true vnderstanding of the Law and a due examination of our selues thereby Where is the Law set downe It is written in many places of the Scriptures but the summe thereof is contained in the ten Commandements Rehearse them I am the Lord thy God thou shalt haue none other gods but me How are they deuided Into two principall heads or tables as they be called What doth the first table teach vs It teacheth vs our dutie towards God and is contained in the foure first Commaundements What doth the second teach vs Our dutie towards our neighbour and is contained in the sixe last Commandements Why are the duties towards God set downe before the duties towards our neighbour 1 Because the loue of God is the ground of the loue of our neighbour What followeth hereof 2 That none can rightly loue his neighbour except he first loue God Why are the duties towards our neighbour ioyned to our duties towards God 3 Because the loue of our neighbour is the proofe of our loue towards God What ensueth hereof 4 That none can loue God aright except he also loue his neighbour Why are the Commandements set downe in ten parts and not in generall 5 Because God is not pleased with doing our duties in generall or in some part but he will be wholy serued in all and euery one of his Commandements Why are they set downe singularly or to euery one 6 Because euery one must doe his owne dutie though none goe before him What followeth of this That euery one must beare his owne burthen and none shall haue excuse by the example of others Are there not some rules which serue for the better vnderstanding of euery one of the Commandements Yea there be foure which haue speciall vses 1 First in euery commandement where euill is forbidden there the contrarie good is commanded 2 Secondly many moe euils are forbidden and many moe good things are commanded in euery commandement than in words are expressed 3 Thirdly because God is a spirit therefore his commaundements are spirituall and require spirituall obedience 4 Fourthly in euery commaundement where euill is forbidden there the occasions of the euill are forbidden and where good is commanded there also the occasions of good are commanded Rehearse the first Commandement Thou shalt haue none other gods but me What euill is here generally forbidden Euen that which the words doe import What good is commaunded To haue God to be my onely God and to be alwaies in his presence What is it to haue God to be our onely God To giue him all things which be proper and peculiar to his Maiesty Which be those that properly concerne God and therefore be the speciall things commanded They be very many Rehearse the summe of them wherâ— bâ— the rest may be vnderstood I am bound to beleeue in God to loue God to feare and obey him to pray vnto him and praise him After what sort mâ—st you performe these duties of faith loue feare obedience prayer and thankesgiuing With my whole mind and vnderstanding with my whole heart and my whole strength Which bee the peculiar sinnes herein forbidden To faile in giuing to God any of these or the like forenamed good things in any part or in any respect What else is particularly forbidden To giue any of the forenamed good things to any creature or any other thing whatsoeuer whereby my heart may be withdrawne from God in any part or in any respect Which be the occasions of the breach of this Commandement 1. First the vaine desire of the pleasures riches and glorie of this world 2. Secondly a negligent and carelesse vse of the meanes to serue God his prouidence Are not the contrarie good things to these commaunded Yea. Which are they 1. First a heart contented with any estate and vsing things of this world as though we vsed them not 2. Secondly a reuerend and diligent vse of the meanes to
our selues to GOD whereby wee crucifie and kill the corruption of our nature and reforme our selues in the inward man according to Gods will What is it to crucifie the corruption of our nature It is truely and with all my heart to be sorie that I haue angred God with it and with my other sinnes and euery day more and more to hate it and them and to flie from them How is this sorrow wrought It is wrought in mee partly by the threatnings of the Law and the feare of Gods iudgements but especiallie increased by feeling of the fruit of Christ his death whereby I haue power to hate sinne and to leaue it How is this reformation of our selues wrought in vs Onely by the promises of the Gospell whereby we feele the fruit of the rising againe of Christ. What doth insue hereof Hereby wee are raised vp into a new life hauing a law written in our hearts and so reforme our selues Hereby it appeareth that none can repent of themselues or when they will Yea for it was saide before that it is the gift of GOD giuen vnto them that are borne againe By this it is also euident that Gods Children stand in neede of Repentance so long as they liue Yea for there is none of Gods Saints but alwayes carrying this corruption about them they sometime fall and are farre from that perfection of goodnes which the Lord requireth Seâ—ing it was said before that good workes did proceede from Repâ—ntance what properties are required of workes 1. First that they be such as God hath commanded in his Law 2. Secondlie that they that doe them bee such as be ingrafted into CHRIST and continue in him What say you then of the good workes of them that be not in Christ They doe no good workes because they neither are as yet members of Christ nor doe offer them to GOD in the Name of Christ. 3. The third propertie of workes is that they may bee to glorifie God and to assure our saluation Is it not lawfull to seeke our owne praise and merit by our owne good woorkes No For all our good workes are imperfect and saluation is onely merited by the death of Christ as was saide before We haue heard that the Law worketh the knowledge of our sinnes and feeling of our miseriâ— What meanes hath God ordained to worke and increase Faith in vs Hee hath ordained 1. The Gospell to beget and breede it in vs. 2. Prayer 3. Sacraments 4. Discipline 5. Affliction to confirme it in vs. What is the Gospell It is that part of Gods word whereby the holie Ghost worketh in vs a liuely Faith to apprehend the free remission of sinnes in Iesus Christ. How many kindes of Faith be there Two a Generall Faith whereby I belieue God to be true in all his workes Speciall and this is either whereby I belieue God to be iust in his threatnings and so am made penitent Or whereby I belieue him to bee made mercifull in his promises and so come to repentance What difference is there betweene Penitence and Repentance Penitence is a sorrow for sinne wrought by the Law Repentance is a recouering our selues from sinne wrought by the Gospell Is there such difference betweene the Law and the Gospell Yea for the Law differeth from the Gospell in foure things 1 First the Law reuealeth sinne rebuketh vs for it and leaueth vs in it but the Gospell doth reueale vnto vs Remission of sinnes bringeth vs to CHRIST and â—reeth vâ— from the punishment belonging vnto sinne 2. The Law commandeth to do good and giueth no strength but the Gospell inableâ—â— vs to do good the holy Ghost writing the law in our hearts assuring vs of the promise 3. The Law is the ministerie of wrath condemnation and death but the Gospell is tâ—e ministerie of grace iustification and life 4. In many points the Law may be conceiued by reason but the Gospell in all poinâ—â— is farre aboue the reach of mans reason Wherein doe they agree They agree in this that they bee both of God and declare one kinde of righteousnesse though they differ in offering it vnto vs. What is that one kinde of righteousnesse It is the perfect loue of God and of our neighbour What thing doth follow vpon this That the seuere law pronounceth all the faithfull righteous How doth the Law pronounce them righteous Because that they hauâ— in Christ all that the Law doth aske But yet they remaine transgressors of the Law They are transgressors in themselues and yet righteous in Christ and in their inward man they loue righteousnes and hate sinne What then is the state of the faithfull in this life They are pure in Christ and yet fight against sin What battell haue they They haue battell both within the battell of the flesh against the Spirit and without the temptation of Sathan the world How shall they ouercome By a liuely Faith in Iesus Christ. 1. Ioh. 5. 4. What call you thâ— flesh The corruption of our nature wherein wee were borne and conceiued Doth that remaine after regeneration Yea it dwelleth in vs and cleaueth fast vnto vs so long as wee carie the outward flesh about vs. How doth the flesh fight against the spirit By continuall lusting against the spirit What is that 1. By hindering or corrupting vs in the good motions words and deeds of the spirit 2. By continuall moouing vs to euill-motions words deeds What call you the spirit The holie Spirit which God in Christ hath giuen vs whereby wee are begotten againe Dâ—â— wee not receiue the spirit in full measure and in perfection at the first No but first we receiue the first fruits and afterward the daily increase of the same vnto the end if the fault be not in our selues How doth the Spirit fight in vs By lusting against the flesh How doth it lust against the flesh 1. First partly by rebuking and partly by restraining in vs the euill motions and deeds of the flesh 2. By continuall inlightning and affecting vs with-thoughts words deedes agreeable to Gods wil. What call you the world The corrupt state and condition of men and the rest of the creatures How doth the world fight against vs By alluring and withdrawing vs to the corruptions thereof What meanes doth it vse 1. It allureth vs by false 1. Pleasures 2. Profit 3. Glorie of this world from our obedience to God 2. It allureth vs other-paines losses and reproches to distrust Gods promises whiles by How shall wee ouercome the pleasures profit and glorie of this world 1. By a true Faith in IESVS CHRIST who despised all these things to worke our saluation and to make vs ouercome them 2. By Faith in Gods word that feareth vs from doing any thing against his will How shall wee ouercome the Paines losses and reproches of the World 1 By aliuely Faith in Iesus Christ who suffered all those things to worke our
Gods prouidence in going in vnto his maide in lying himselfe and causing his wife to sinne so Lot in departing from Abraham to whom the couenant was made and without a iust cause in being loth to depart from Sodome in lying with his daughters so Dauid Iob Zacharie Noe Peter and the Publican sinned who were all iustified by saith as Abraham was who beleeued in God Some as a meane betweene these doe magnifie the righteousnes which is by faith with out works but in the meane while liue vngedly but these haue imagined a kind of righteousnes common to the dissolute Protestants which shall better be discouered when it is set downe what a righteous man is True righteousnes is by imputation for the obtaining whereof we must first feele and acknowledge our selues voide of all righteousnes full of all vnrighteousnes by reason of our sinnes And this caused Paul to count all his former righteousnes as dung Secondly that we feeling the weight of our sinnes desire to leaue them and be freed from the punishment due vnto them Thirdly that by faith we flie vnto Christ seeking to haue his righteousnes imputed vnto vs and our sinnes not imputed but cleane forgiuen vs. So was the Publican and Abraham so is Christ sent a Mediatour vnto vs when we are wounded by the sword of the word Now although being thus iustified in Christ there doe yet sinne remaine in vs for all that it must not raigne in our mortall bodies but we must doe the worke of our father Abraham walking in vprightnes of heart before the Lord as it was required of Abraham in which sense Dauid saith In whose spirit there is no guile as if he should say his sinnes did still remaine if he walked not vprightly This vprightnes of heart may be tried by foure speciall notes first that we loue all good things as well as one and hate all sinnes as well as one and that both in our selues and others so that although we cannot performe all yet we will haue respect vnto all the Commandements Psalm 119. 6. Whereof Saint Iames giueth a reason when he saith that he that commanded the one commanded the other whereby he discouereth the hypocrisie of those which had religion in respect of persons and such is the religion of Papists and of the Familie of loue Such was the religion of Herod and of the yong man that would follow Christ but when the one was reproued of his whoredome and the other bidden sell all that he had they would be Disciples no longer although before they would doe many things gladly and be great professors Such is the state of many Protestants who will condemne whoredome yet be couetous yea they will doe great things but will not be brought to glorifie God in their callings which sheweth their religion to be vaine their hearts full of hypocrisie And yet this rule may haue exceptions for we doe neither know all good nor all euill at the first much lesse loue the one and hate the other as we ought yea we see many sinnes which as yet we cannot come out of as we should Againe there may be sinnes of frailtie although not of presumption but yet if we be not grieued for these and displeased with our selues when by any one we are ouertaken and hate sinne and loue goodnesse when the Lord doth reueile it vnto vs we keepe an euill conscience and our corruption shall be discouered for in that measure we like of sinne in that measure is hypocrisie in vs and if the oftner we sinne the more we be grieued it is a signe of vprightnesse and then there is hope to recouer the fall for this worketh a care and strife to come our of sinne and at the last a recouerie but in the hypocrite contrarie The second note is that we haue a single care to please and glorifie God in all our doings and to approoue our selues vnto him without hope of reward though trouble doe come vpon vs for it and that onely because we would please God and glorifie his Name and for the same cause eschue euill The want of this caused Christ to reprooue the Scribes and Pharises for fasting and prayer because they did it to be seene of men The want hereof condemneth the Papists and Familie of loue in all their workes because they doe them that thereby they may be righteous When iustification was giuen to workes then men would build Churches Abbeyes c. and these things were greatly praised of men but now when good workes are commanded not to merit but for Gods glorie as to be signes and seales of righteousnes few are brought to doe them which is a signe that there are but a few righteous men vpon earth This rule also hath his exceptions for we shall see much rebellion in our flesh and hypocrisie withall but we must note what is our chiefest drift and what beareth the chiefest sway within vs and of that shall we be named as is the vse in other things as to be of this or that complexion because that or this is the principall and it is called leauened bread though water be mixt with it so that if our consciences do witnesse with vs that our chiefe care is to please God then is our hart vpright with God though hypocrisie be ioyned with it For it is one thing to do a thing for hypocrisie another thing mixt with hypocrisie one thing for vaine glorie and another thing mixt with vaine glorie If we could see nothing by our selues yet herein must we not iustifie our selues and when we see infirmities ioyned with our speciall care we must haue care to leaue them striue thereunto so that we yeeld not our selues to them but rather they leade vs away captiues and whensoeuer we see them to behold Satan in them and therfore hate them and though they buffet vs yet still pray and arme our selues against them as Paul did The third note is that we neuer content our selues in our selues nor in the things that we haue done but still goe forward to leaue sinne and draw neere to God And this may be seene in Abraham and is set downe in the Prouerbs And Paul saith As many as are perfect are thus minded Here then are disclosed those that either stay in the beginnings or else slide backe when they are gone somewhat forward For if we haue tasted once of the good grace of God and then turne backe from it it is impossible to be renued by repentance whereof there are two causes first because they are alwaies learning and neuer the better Esai 28. where the Prophet rebuketh saying Line vpon line and precept vpon precept Secondly because that if they attaine to knowledge yet doe they not build themselues thereupon to keepe a good conscience thus experience teacheth in those that become heretikes This is so fearefull to the godly that they had rather
A conflict of the flesh and spirit and therein by practise the power of the spirit geting the vpper hand Rom 7. 23. 7. A sowing to the spirit by the vse of the meanes as of the word prayer c. 8. A purpose vnfained vpon strength receiued of vowing ones selfe whollie to the glorie of God and good of our brethren 9. A resignation of our selues into Gods hands 10. An expecting of the daily increase of our soules health our bodies resurrection 11. The forgiuing of our enemies 12. An acknowledging of our offences with a purpose truely to leaue them 13. A delight in Gods Saints 14. A desire that after our death the Church of God may flourish and haue all peace 15 A spirit without guile that is an vnfained purpose alwayes to doe well howsoeuer our infirmities put vs by it These are sure notes of our election wherein if anie bee short yet let him but see into his heart if he desire and long after these graces and remember Nehem 11. Psalm 10â— 18. Psalm 119 6. 40. 37. A TREATISE OF A CONTRACT BEFORE MARIAGE After prayer hee spake as followeth THat none of vs might doubt whether there bee iust occasion of this manner of our meeting or no wee are to call to minde euen from the Heathen that the light of nature taught them that there was a solemne promise to be made of the parties that should bee maried before they were to be ioyned in marriage and that was called the espousage and therefore we were the more to be blamed if we should neglect so good a custome especially being commended to the chosen people of God as we may gather of his words for we reade that the Lord God made a law concerning the espoused persons that if they were vnfaithfull of their bodies they should be condemned as adulterers euen as well as the maried parties Mary also was affianced vnto Ioseph before the solemnising of their mariage And the vse of the Church standeth with good reason for that the neglect of it is an occasion that many are disappointed of their purposed mariages because some of them through inconstancie goe backe It is very meete also that they should haue some instructions giuen them concerning the graces and duties that are required in that estate that they may pray vnto the Lord and so be prepared and made fit to be publikely presented to the congregation afterwards Now further as concerning the nature of this contract and espousage although it be a degree vnder mariage yet it is more than a determined purpose yea more than a simple promise For euen as he which deliuereth vp the estate of his lands in writing all conditions agreed vpon is more bound to the performance of his bargaine than he that hath purposed yea or made promise thereof by word of mouth although the writings be not yet sealed euen so there is a greater necessitie of standing to this contract of mariage than there is of any other purpose or promise made priuately by the parties These things obserued I purpose as God shall giue me grace to giue some lessons how you must prepare your selues to liue in the estate of mariage I will for the helpe of your memorie deale in this sort and order first briefly going through the Articles of your faith and then through the Commandements noting some especiall duties fit for this purpose As concerning your beleefe in God the Father you know brethren you must beleeue in him as being creator of all things and also the gouernour and preseruer of the same you must also vnderstand that he created man according to his own image and gaue him the preheminence gouernment of the woman for the helpe of the man that he might be furthered in the seruice of his God So you must much more look that you be not hindred from the Lord by your wife for there are many whilest they desire mariage so long as their hope is deferred they are carefull in the discharge of their dutie but afterward once enioying those things they looked for they waxe more negligent than they were before greatly dishonouring God by their vnthankfulnes And it may be the onely fault of man if he be not helped by his wife to grow in godlines for I thinke that euen Euah in moning her husband Adam to eate of the forbidden fruite had been an helper vnto him to bring him acquainted with the malitious enmitie of Satan against them both if according to the great measure of graces he had receiued from the Lord he had bin more faithfull in obeying the will of God and had wisely rebuked his wife And againe although the woman was the occasion of sinne yet the force of sinne to the corruption of mankind came into the world by the sinne of the man For so the Apostle saith Rom 5. As by one man meaning Adam sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned So much more the grace of God and the gift of grace which is by one man Iesus Christ hath abounded vnto many And in the 3. of Genesis we reade that the eyes of the woman were not opened vntill the man had eaten of the fruite but so soone as he had eaten the eyes of them both were opened they knew that they had sinned Therefore I gather thus much that rebuke should haue preuailed more to conuert her than her mouing of him to transgresse should haue been able to peruert him I speake not to excuse the woman for I know the Lord was displeased with her and for that cause hath laid a special punishmeÌ„t vpoÌ„ her in the painful bringing forth of children But that I might shew the great charge that lieth vpon the man to stay the corruptions of the woman by reason of the authority which the Lord hath giuen him ouer her which I would haue you brother diligently to consider of And you my sister must take profit by calling to minde that this was one end of your creation that you should glorifie God in being an helper to your husband therefore take heede that you be not a hinderer vnto him to trouble him or to vexe his heart whereby he should be lesse fâ—uitfull in his calling but be you cheerful towards him so that although he should haue little comfort in al other things yet he may finde great cause to reioyce in you And this you must know that as it is required of your husband to seeke for wisedome to be able to gouerne you so the Lord requireth of you to be subiect vnto him remembring also that as God hath inioyned you silence in the congregation so you must seeke for instruction at his mouth in your priuate chamber Another thing I would haue you both to coÌ„sider of in this point of your beliefe is faith in Gods prouidence And marke that well I shall say vnto
they when any other solemnitie should be vsed What then will some say no vse of recreations I doe not simply denie profitable exercises but what shall we do with them on the Lords day If all our delight were in the Sabbath if all our springs were in it if we made it our chiefest ioy what place should or ought to be left to such carnall delights to such fleshly pleasures If any shall obiect that it was not a necessitie to leade the oxe to the water and yet it was lawfull and therefore things conuenient in some cases permitted men haue the vse of pleasures conuenient I answere that the oxe so led to water is not to play and friske on that day because that may without detriment be deferred and the other cannot and the pleasures conuenient as eating and drinking moderately may on that day be vsed in that without them followeth some detriment yet we permit not to play which is a thing that without hurt may be for borne on that day for Gods sake if without hurt wee can forbeare it an whole weeke for the worlds sake To be shorte spirituall wisedome ma prouide both for the Lord his worship for our callings for the lawes And like as in regard of inconuenience the politike lawes restraine bowling in some men not that in it selfe it is meerely vnlawfull but that for all estates for certaine causes it is not conuenient in that they would detaine some from their callings from which if they should rest they should incurre both the losse of better things the misspending of time and hinderance of their honest gaine In which respect of hindering better things we denie playing on the Lords day Yet there may remaine a question whether sicke persons may haue their exercises on this day or no We answere if they be extremely sicke it is a time of praying and not of playing according to the axiome of Iames chap 5. If they be not so dangerously sicke they neede iâ— not for if they can buâ—ie their hearts hands bodies and mindes about playing then their late visitation and the fruite of it should rather cause them to refresh themselues with reading singing or a more liberall exercise of conferring with them that be godly And to knit vp this part let vs remember in the former obiection drawn from the law of the Realme that the ciuill law doth not so much permit the libertie which good men know to vse well as it doth restraine the licentiousnesse which euill men vse badly because better it is that good men should want their libertie which they may doe than euill men should be confirmed in their licentiousnesse which they ought not to do so that euill men may be made good and good men are nothing hurt And because loue asketh not her owne but is coÌ„tent for the good of others to depart from it owne libertie though we could which indeed we cannot vse recreation without the hinderance of God his worship yet we should not vse it being a griefe to the godly an offence to the weake ones a matter of reioycing to the vngodly It remaineth in the last place to shew how the Sabbath is prophaned either in thought in word or in deed For there is a difference betweene the not sanctifying and the plaine prophaning of the Sabbath in that the one is not altogether desirous to breake it the ether hath no desire at all to keepe it Neither is the Sabbath onely broken by prophanenesse but also by idle workes and not carefull keeping of it Some prophane the Sabbath by corrupt iudgement as Heretikes some by a corrupt life as carnall professors the one a high malice of Satan the other a dangerous deceit oâ— the diuell When men too worldly minded make the Lords day a day of riddance a packing day a counting day to make oddes euen with all men but euen things odde with God And it is the lamentable sinne of our age to presse the Lords ordinance appointed day with al relicks of law matters with the dregs of ancient quarrels or new broched brawlings with posting to Iustices not to be reconciled but to be auenged not to finish but to reâ—iue controuersies and to â—ub old iniuries vntill they bleed so as that day that is sanctified ordained for loue is a day of hatred of a day of reconciliation it is made a day of dissension and this cannot but proceed from a prophane stocke Others as seeming more fauourable though they make not this day a time of paÌ„pering of the flesh which is a time of purging the flesh yet they make it a day of palpable darkenes which should be a day of bright shining light by hunting of beares by haunting of playes and such like that if they begin the day in the spirit they wâ—â—l end in the flesh receiuing some good motions in the morning they burie them in the euening and giuing the Lord the forenoone they recompence the diuell with the afternoone Yea in some place the Lords day is the Diuels day being fraught with so many fraies stained with such filthie fornication and burthened with the sinnes which their ordinarie callings on the weeke daies spueâ—out in that on those daies they cannot bee frequented for want oâ— companie Now whether we speake of the not sanctifying or of the prophaning of the day we affirme the Sabbath to be broken in thought word and deede For the whole law being spirituall Rom. 7. and this being a principall part of that lawe it must needes be that this precept as well as the rest taketh vp as well the inner as the outward man Besides it is a generall rule in the law that whatsoeuer is vnlawfull to be done the same is vnlawfull to be thought or spoken of and looke in what measure the wicked actions of men are forbidden in the same manner is the wicked affection and communication forbidden also Many haue notwithstanding made such proceedings in sinne that when they should reckon with their soules they reckon with their seruants and when they should make euen with their consciences they strike euen with their chapmen and yet perswade themselues of small breach of the Sabbath because as they say they do but speake a little with their tongue and scribble with their pennes Then wee must knowe that as what we may doe that we may talke of so what we may not doe that may we not talke of Wherefore laying aside our filthie songs our table talke of worldly matters our carnal deuices and worldly compasses which we are fetching in our thoughts whilest wee sit in the congregation our priuie discourses of our successe in our callings and our politike disposing of our weeke following all which shut out of the doores better things and ouerquel the vigour of good things Wherefore as the nourishing of ill thoughts is at all times vnseasonable so to harbour them on this day is most
their bounds breake out of their bottels cloysters and chambers to ouâ—rflow all is vnable to drawe our bodies out of the dust Sure it is that flesh and blood can hardly admit this doctrine and therefore we had neede to arme our selues with these and such like meditations If we weigh more deeply the prouidence of God in his Church either whilest it was more particular in one familie or more general in moe we shall haue our faith in this doctrine the more coÌ„firmed For he who accomplished his promise made vnto Abraham in blessing al the nations of the earth in his seede euen when the ordinary course of nature was dead both in Abraham and Sarah by bringing Isaac out of their loynes and fulfilled his couenaÌ„t vnto Dauid his seruant in bringing Iesus into the wombe of Mary whilest as yet shee knew no man who was the promised seede to bruise the Serpents head is no lesse able to take vs out of the drie wombe and dead bowels of the earth according to his promise Gen. 22. Abraham at God his commandement is readie to offer vp his sonne Isaac in whom all the promises were to be accomplished neither was he hindred by vnbeleefe why The Apostle saith Heb. 11. 19. He considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort neither would he tye the power of God to ordinarie meanes Thus we see he ouercame all vnbeleefe by faith in the resurrection What if we consider how mightily the Lord restored and multiplied his Church after he had ouerflowed the whole earth with water What if we call to minde the mightie preseruation of the Church in deliuering them through the red sea when the waters diuiding themselues stood as a wall on either side of the Israelites What if we consider how mightily the Lord coÌ„ducted his people safely thorough the wildernesse fortie yeeres giuing them Manna from heauen water out of the rocke healing them that were stung of Serpents with the beholding of a dead Serpent and preseruing their apparell that it was not worne in so long a time Shall we not thinke that the same God is able to raise the bodies of his Saints out of the earth It is recorded 2. King 4. 36. that Elisha the man of God restored to the Shunamite her sonne being dead and 2. King 13. 21. we reade that a dead man being cast into the sepulcher of Elisha and touching his bones reuiued and stood vpon his feete Did God thus confirme the doctrine of Elisha and will he not much more confirme the doctrine of his deare Son Could Elisha by the power of God giue life vnto others shall not the Lord aduance his owne person in himselfe at the last day Daniel 3. Shadrach Meshach and Abednego refusing to serue the false gods and the golden Image which Nebuchadnezzar had set vp who might haue had policie to haue kept their faith to themselues as our Familists do now adaies were cast into the hot fiery furnace and yet by beleefe in God were so preserued from it that the fire had no power ouer their bodies not an haire of their head was burnt neither were their coates changed nor any smell of fire came vpon them Dan. 6. the Prophet of God refusing the commaundement of the King was cast into the den of Lyons who by faith obtained the Angel of the Lord to shut vp the LyoÌ„s mouthes that they could not hurt him Ionah 2. we reade how he being in the fishes bellie three daies and three nights at the commaundement of the Lord was cast out vpon the drie land Matth. 27. 52. it is said that the graues did open themselues and many bodies of the Saints that slept arose 56. And came out of the graues after his resurrection and went into the holy citie and appeared vnto many What shall we say of these things Did the fire contrarie to it nature cease to burne the bodies in it at the presence of an Angell will it not restore the bodies being burnt at the power of God presence of Christ Did the Lyons spare the body from deuouring and shall they not deliuer againe the bodies hauing deuoured them Can the Whale deliuer Ionah after three daies and will not the sea surrender her dead Did the dead arise before their time to shew Christ his passion shall they not arise at their time to appeare at his glorious comming Cannot that God that made Angels to appeare in humane shape make men appeare out of the earth in their owne shape And why did the Angels from heauen the dead bodies from earth so suddenly receiue that estate and so suddenly lay it downe but to shew that their time of perfection was not yet come Now let vs see those reasons which are drawn from God as he is our Mediatour wherein we will consider certaine things done in his owne person and things to be obserued in the meanes which leade vs vnto him Luk. 8. 55. Our Sauiour Christ ariseth from death to life the daughter of Iairus And which is a further degree Luke 7. 14 he reuiued the widowes some lying on the beare in a coffin readie to be buried Nay which yet is a further degree and more marueilous Ioh. 11. 44. he raiseth Lazarus Marthaes brother hauing been dead foure daies Lastly Matth. 26. he mightily raiseth himselfe hauing beene dead three daies and three nights and that without all qualitie of corruption Who then dare doubt vnder paine of damnation that the same Iesus Christ can raise our mortal and corruptible bodies or that he will not change our vile bodies and make them like his glorious body by thaâ— mightie power whereby he is able to subdue all things vnto himselfe Behold Pilate sealeth the stone which couereth Christ in his buriall armed men are prepared and watchmen sit at the graue neither could all these things keepe vnder the power of Christ from rising What then Forsooth which is most vnlike they inuented that poore sillie soules came stole him from the armed men Well he was seene first of Mary then of certaine Disciples afterward of moe than fiue hundred We see now his rising was corporall it was no spirituall resurrection in what sort he rose in like manner shall we rise also but he rose in the flesh then shall we rise in the flesh and therefore not in the spirit alone as our brainsicke heretikes imagine Now he rose not for his owne cause no more than he was purely borne holily liued and innocently dyed all these things he did for vs that we might be sanctified that we might be iustified that we might be glorified Neither did he suffer in the bodie alone but in the soule also whereby he shewed that he freed not the soule alone but the bodie also because the body as well as the soule was guiltie and punishable for sinne He rose not in soule alone but in
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
to leade such a strict life they will haue other men liue like Angels and they themselues like Deuils Some more effectuall notes and of more common vse than these are set downe Matth. 23. But some may say and gather hereupon If it be a grosse hypocrisie to reprehend I will not deale with it at all and these are either fearfull or wickedly subtile and they are worse than the other Wee must not mislike the doing of an hypocrite further than God misliketh his misliking must bee our rule and hee blameth him not for the outside but for the inside A reprehension is good but in him it is ill accidentally as the best things in the Gospell may be The Pharisies were reprehenders and our righteousnesse must exceede theirs that is comprehend theirs and more Augustine saith well Sheepe may not therefore cast away their skinnes because wolues sometimes are coated with them Euery outward thing in their hypocrisie was good making of Proselytes keeping Saints memories and hee that hateth them for their abuse shall prooue himselfe a foole in the end Another kinde of men may conclude and thinke that those that are such open offenders and riotous not to be hypocrites and it is all they can boast of I am no hypocrite But we know that he is a singular hypocrite by Christs owne testimony that hath a beame in his eye Surely they are of the brotherhood of hypocrites Esay chap. 9. speaking of young men of wilde youths saith they are all hypocrites Iustine saith Euery euill man is an hypocrite more or lesse none is worse than such And yet if a man should see him in a mantle and heare him to pronounce Iehouah in sixe lines seuen times hee would thinke well of him he being darknesse turneth himselfe into an Angell of light and as hee is an hypocrite himselfe so is his crue The flesh shee complaines she is very weake and cannot rise and the spirits are dull they cannot studie But Dauid omitting his spirituall watch fell seuen times worse than hee did before The world is an hypocrite you may see by the tares which all good writers expound hypocrites that there be bundles of hypocrites though few beare the name Christ saith in the Gospell Hypocrites Esay prophecied well of you you come neere me with your lips c. Of these there be many bundles such are all they as will not goe one inch further in doing their duties thaÌ„ the precepts of men A man might marueile at Saint Paul that he called some the circumcised of God and the Israel of God as though there were any other Israel or circumcision there are indeed the circumcised of Parliaments and the Israelites of Princes Many there are who if Iosias his statutes were abrogated would bee readie to take the statutes of Omry There is another kinde of hypocrites called Heretikes as the Nouatians Anabaptists Familists The worst kind are those in the Church which open well vntil they haue a morsell cast into their mouthes Diuers colour their hypocrisie vnder the cloake of affected popularitie as Absolom The cast of hypocrites is to ioyne to great men that if they make a scape they may not bee medled withall Secondly they will ioyne themselues to good men and if that cloake will not serue they flie to statutes as in Daniel and last of all to the cloake of religion as Pilate to Christ I adiure thee by the liuing God and as the sonnes of Iacob did to the Sichemites they gate them to circumcise them that they might kill them There is a kinde of dissemblers that thinke it but hypocrisie to take vpon one the dutie of admonishing and they say of themselues that they are not cleane fingred but cleane hearted and that they are glorious within for all that the world seeth But Iames saith they must be cleane fingred too One saith to Augustine It sufficeth mee that I haue a pure conscience or that I haue a good conscience Augustine answereth Let not that content thee but remember the words of Christ also Let your light so shine before men that they seeing your good workes may glorifie your heauenly father Matth. 5. This is certaine saith hee if there be a beame in thine eye there is a whole stacke in thine heart How comes it to passe then that they that are more carefull than the rest are called hypocrites Christ indeede might call the Pharisies so for hee knew their thoughts but no Prophet euer called any hypocrite that had not a beame in his eye But this is the pestilent practise of the Diuell to vexe the children of God with that sinne which they cannot with any outward witnesses or compurgators so wel discharge themselues of being a sinne in the heart If a man be accused of adulterie hee might shew the contrarie by circumstance of time and place and so acquite himselfe but for this sinne no oth will serue for then hee is thought to be greater hypocrite Giue me all the Saints saith Augustine and say to them and see how they can discharge themselues Then the matter is this two things are required in a Christian which God giueth Iob that we be both straight without and sound within FINIS A TREATISE OF ANGER MOses in the twelfth of Numbers is coÌ„mended for the meekest man vpon the earth yet Exod 32. 19. he is said to be angrie and also is commended for it and his anger is allowed where wee learne that euery anger is not forbidden in the word of God but that only which is either without or not for a â—ust cause and which is not measured by the word For anger is in vs as other qualities of the minde are that is if it be ruled by our corruption it is euill and is forbidden in the word as a worke of the flesh but if by Gods good Spirit it be sanctified and ruled by Gods word it is a dutie commanded and we ought to bring it â—oorth as a fruit of the Spirit And many of Gods seruants in the Scriptures being angry for good causes and obseruing measure are commended for it whose examples in the like causes we ought to follow That we may therefore know spirituall and Christian anger from fleshly carnall anger and that we may discerne the workes of Gods Spirit in vs from the corrupted workes of our flesh it shall be profitable by some notes to make a difference betweene them that so they may both be knowne The first note or difference betweene these two kindes of anger is this If wee can patiently swallow vp and ouercome iniuries and faults committed against our selues yet in the cause of the Lord we can be very hot earnest and iealous this is a good signe that our anger proceedeth from the Spirit of God within vs. But contrariwise men in their owne causes and quarrels and when the iniurie is done to them will be very hot and angry and marueilously
much moued but in the Lords cause they are as cold as ice and there is no heate within them which is a testimonie vnto them that their anger is fleshly and that it doth greatly displease the Lord. Therefore if when wee see a man commit any sinne and we also know that it tendeth to the dishonour of God and the hurt of his owne soule and if then we can be grieued and if then we cannot chuse but be angry hereby we may know that our anger is good because the glory of God and the profit of our brother did therevnto moue vs and not our priuate iniuries Now if wee would be glad thus to make the glorie of God the chiefe cause of our anger let vs first learne to passe ouer iniuries done against vs and quietly to beare them and by that meanes we shal better learne more safely to be angry when the thing concerneth the glorie of God for if a man hath not learned to put vp his owne iniuries patiently and without reuenge he shall mingle it with the other and so shall passe measure and most commonly he shall make both vnprofitable Secondly some men can neuer be pleased and euery light trifle doth stirre them vp to anger which cannot but be euill and this proceedeth altogether from the flesh this anger cannot be allowed But spirituall anger is not easily stirred vp and when it is then it is measured by the quantitie of the fault a small fault a small and short anger a greater fault a greater anger of a longer coÌ„tinuance For herein must we be like our heauenly Father who is slow to wrath chideth vs not continually marketh not what is done amisse nor recompenceth vs according to our deseruings But continually vseth more meanes to cause vs to loue him than to cause vs to feare him And thus ought it to be with vs also if we wil be children of such a father so that we ought to striue and labour to be loued rather than feared and by loue to allure rather than by feare to compell Againe with the Lord wee ought to be greatly grieued for great offences for smaller offences to be lesser grieued Now if a man finde himselfe to bee of a hastie nature and quickly angrie know also that such a one exalteth folly and that anger resteth in the bosome of fooles But a man of a patient spirit passeth in wisedome Yea let him know that such anger is not good and therefore labour earnestly that it may be repressed in him which that he may dolet him think and know that before holy anger there must goe prayer that the Lord in mercie may rightly direct him in the same If therefore we cannot or do not before our anger or when the occasion is offered pray vnto the Lord that he may keepe vs vpright in the same we haue to suspect our anger for we are in danger to fall and offend therein Thirdly it is a marke of Christian anger when we are angrie with sinne in whomsoeuer wee finde or whosoeuer committeth it for many will in their own matters and causes be very angrie and in them will pretend a careful zeale of Gods glorie but if a sinne be committed which toucheth them not they can easily let it passe as if a mans owne wife bee a whore his children disobedient his seruants stubborne and wilful or if any sinne be committed which toucheth him neere theÌ„ wil he exclaim cry out for that God is dishonored and will say Who euer saw such seruants What wickednesse is in children now adaies that they be thus disobedient and what women bee these to doe thus wickedly In the meane time if another mans seruant be disobedient if his wife be an whore he cannot be angrie he cannot be grieued Such men as these must needs suspect their anger for herein they bewray want of faith want of loue want of care of the glorie of God which as it is aduanced by the obedience of others as well as by ours so it is likewise dishonoured by the sinnes of others as well as by ours But when the sinne doth not concerne vs if then we cannot bee contented but the very zeale of Gods glorie and the loue of our brethren doth moue vs thereunto then may we thinke that our hearts be vpright in that anger Againe there be diuers which when their enemies offend then wil they be readie to cry out against it and will bee highly displeased withall but if their friends offend they can beare with them and thinke the sinne in them smal or nothing But Christian and spiritual anger is cleane contrarie for it rather beares with the fault in his enemie than in his friends and will sooner more sharply rebuke it in his friend than in his enemie Therefore such friends as can smooth a man in his sinne are neither to be liked nor desired for Open rebuke is better than secret loue and the wounds of a louer are sweete Wee see that if a mans child or his wife or some speciall friend were sicke in bodie they vse all meanes that they might be restored to their health and if they did not their wife children or friends would quickly thinke they loued them not And why should it not be thus in the spirituall sicknes of sinne How doth a man loue mee when hee will not vse all meanes to deliuer me from the danger of sinne When therefore our friends doe fall into sinne if then wee can be angry and that when they doe most fauour vs because the cause is Gods and concerneth their saluation if then wee can remember old loue and temper wisely loue with anger to reproue them it is a signe that our anger is not fleshly but of the spirit Fourthly there is a note of Christian spirituall anger which though it be very like to the former yet it discerneth one from another as much as any other doth For many men will be angry with other mens sinnes but they can neuer be angry for their owne Against such as these the Lord speaketh saying Hypocrite cast out the beame out of thine owne eye first and then thou shalt see to cast out the moâ—e out of thy brothers eye And againe in another place He that is cleere among you cast the first stone at her When we therefore can be first angry with our own sinnes and more angry with them than with others yea when we can throw the first stone at our selues then is our anger of the Lord. For no man can euer bee angrie in vprightnesse of other mens sinnes which cannot first be grieued and angrie with his owne If our anger begin first with our selues and that for euerie sinne that is in vs so that there is no sin which we are willing to fauour in our selues or desirous to continue and lie in it still and no man is more grieued for our sinnes than we our selues are and
that before the foundation of the world was laide the foundation of our saluation was made before we sinned the remedie against sinne was found before the maladie the Lord had prepared a medicine before wee were damned he had purposed a way how wee should be saued In respect whereof seeing we are rather to reioyce in this that our names are written in heauen than if wee had power without hurt to treade on Scorpions or had spirites subdued vnto vs Luke 10. 19. 20. wee conclude with the Prophet Psalm 65. 4. Blessed is the man O God whom thou chusest and causest to come vnto thee The substance of this blessednes is our redemptiō in Christ Iesus which is the Lambe of God that taketh away the sinnes of the world Ioh. 1 29 by whose blood we haue the forgiuenes of our sinnes Ephes. 1. 7 and by whose Spirit when we haue beleeued the Gospel wee haue the earnest of our inheritance Ephes. 4. 14. The excellent price whereof is set out vnto vs herein in that being filthy in the blood of our sinnes he washed vs with his owne blood Heb. 9. 14. in that hee being iust suffered for vs being vniust 1. Pet. 3. 18. in that we being of no strength vngodly he died for vs Rom. 5. 6. in that we being enemies through sinne were reconciled by him to God the Father Rom. 5. 12. Wherefore seeing he is Blessed whose wickednes is forgiuen and whose sinne is couered Psalm 32. 2. let not the wise man glorie in his wisedome as though it made him happie nor the strong man glorie in his strength neither let the rich man glorie in his riches but let him that glorieth glorie in this that hee knoweth the mercie of the Lord wherein consisteth our saluation Ier. 9. 23 24. And let vs all learne the meaning of the salutation of Elizabeth to the virgin Marie Luk. 42. Blessed art thou because the fruite of thy wombe is blessed The formal cause is the illumination of God his spirit making vs capable of the former mysteries sealing them to vs with such assurance in our hearts that wee dare boldly crye Abbafather that wee dare boldly say If God bee on our side who can stand against vs Such blindnesse folly and incredulitie possesseth vs by nature that of our selues we can neither see into these mysteries of our saluatiō nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which cōmeth from aboue For none commeth to Christ vnlesse the father draw him and how draweth he but by inlightening the hearts of his elect by the holy Ghost Ioh. 6. 44 Wherefore seeing these things are not reuealed vnto vs but by the Spirit 1. Corinth 2. 14. we end with that blessing of the Lord Iesus to Peter Matth. 16. 17. Blessed art thou Simon thou sonne of Ionah for flesh and blood hath not opened this vnto thee but my father which is in heauen The instrumentall cause is partly within vs as faith partly without vs as the word and the appurtenances accompanying the same as Prayer the Sacramēts the discipline of the Church Faith being the ground of things which are hoped for the euidence of things which are not seene Heb 11. 1. doth so applie the promises of God to our proper and peculiar comforts that it sealeth vs vp to the Lord affoording a certaine testimonie to our hearts that we haue not in vaine receiued of the good spirit of God Now because there is a certaine kind of faith which Satan himselfe doth broach in his schoole and propounds as a principle to all his schollers seeing the Papists vrge faith in their vnwritten verities the Familists will haue it in their foolish reuelations The Turke requireth it in his dry speculations of Mahomet and the wizzard will seeme to demaund it in his deuillish incantations we must not beleeue euery spirit but trust to the word onely which is our sure load-starre and touch-stone and being it selfe firme doth make our faith in it most firme sure and vnchangeable This blessednesse to haue the Lord communicate himselfe to vs by his word is priuiledged aboue that praise which the woman gaue our Sauiour Christ Luk. 11. 27. as may appeare by his sharpe answer Yea blessed are they that heare the word of God and keepe it Wee conclude then with the Psalmist Blessed are they that dwell in the house of the Lord they will euer praise him Blessed is the man whose strength is in the Lord and in whose heart are his waies Psal. 84. 4. 5. If the Queene of Saba coūted those men happy that might stand before Salomon and heare his wisedome 2. Chron 9. 7. if Dauid thought it a high recompence and princelike benefit to preferre the sonne of Barzillai to sit at the table of Salomon how great is our happines to heare the wisedome of Christ how high is our blessednes to sit at the table of the Lord where not Salomon but a greater than Salomon is present where not Salomon but a wiser than Salomon speaketh vnto vs Behold then the causes of true blessednes which are our election redemption illumination sanctification all which are sealed vnto vs by the holy Ghost the spirit working faith through the word preached Christ Iesus so sending his Spirit to renue vs God the Father sending his Sonne to redeeme vs redeeming vs to call vs calling vs to iustifie vs iustifying vs to sanctifie vs sanctifying vs hee sealeth vs by his spirit and so by all these doth hee lay the sure ground-worke of our saluation and eternall blessednes Concerning the effects of blessednesse some are inward and some are outward the effects inward are partly in respect of our selues only partly in regard both of our selues and of others those in our selues are either concerning mortification or about our sanctification The first of these is both truly orderly couched in that sermon of the Lord Iesus Marth 5. where those men are set in the first ranke who are emptied both of the opinion of their owne wisedome and of all perswasion of their owne righteousnesse and of those it is said Blessed are the poore in spirit for theirs is the kingdome of heauen Now because many haue lost their hold in iudgement who haue not so throughly giuen ouer in affection in the next degree happines is promised to such who are so farre descended into the sight of their owne vilenes and sense of their naturall coruptions that they are not onely conuinced of an vnrighteousnesse inherent in their iudgements but also are much humbled for it in their affections of whom the Lord of comfort hath thus determined Blessed are they that mourne for they shall be comforted Further for that Sathan laboureth and preuaileth much in ouer comming exercised mindes with pettie shames a thing oft incident to afflicted consciences the next be atitude is allotted to them that are meeke in spirit
serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratiō in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouidēce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
counteruaileth all the rest and saith that the Lord will giue them his Spirit to be powred out vpon all flesh which may seale and season all other his benefits and which neuer should leaue them vntill they were come to life euerlasting Aboue all gifts then in the world this is the gift of gifts the Spirit of God in which one the Lord preferres vs not onely aboue all other earthly creatures but also aboue many men like to ourselues whilest he maketh vs Kings Priests Prophets by powring the same spirit vpon vs. The excelleÌ„cie of this benefit Christ himselfe teacheth vs where he teacheth the people to pray saying Which of you iâ— your childe shall aske you a peâ—ce of bread will insteâ—d of bread giue him a stone c if you that be euill doe know how to giue vnto your children good things when they aske them how much more shall your heauenly father giue you good things saith Matthew his Spirit saith Luke This is the top this is the head this is the height this is the depth of all good things euen the Spirit Now if this is life eternall Ioh. 17 3. to know the Father to be the only very God and whom he hath sent Iesus Christ and no man can euer doe this but by the spirit of God whereby we know and beleeue this according to the word and so liue for euer who will denie this gift of all gifts to be most principall If this be the dignitie of dignities that we are the children of God and heires of a better life how precious a thing is it to haue the priuiledge of God his owne spirit which giueth vs the full title interest and assurance of all these things vnto vs Againe if this be the â—ulnes of our reioycing in the day of Christ that he is made of God vnto vs wisedome and righteousnes and sanctification and redemption and that through him we are as fully more assuredly perfect as euer Adam was in his creation and we cannot haue this wisedome vnlesse the Spirit telleth vs how we are cleered thereby from our ignorance we cannot reioyce in this righteousnes vnlesse the spirit assureth vs that by it we are acquited from our guiltines we can haue no comfort in that holines vntill we know by God his spirit it answereth for our impurenes and prophanenes and so seuereth vs and putteth vs apart to the works of sanctification we cannot triumph in our redemption vntill the comfortable spirit of God stay our impatient spirits by an vndoubted expectation for the glorious appearing thereof without this spirit all things are death but with this all things are life This bringeth knowledge in the things whereof we are ignorant this brings to our remembrance the things which we haue knowne and forgotten this assures vs of things wherein we haue been wauering this ioyneth vs to God and vniteth vs to Christ when we goe astray we come home by the spirit when by it we are renewed and by the same we are established come life come death come honour come dishonour prosperitie aduersitie wealth or woe the one shall not too much lift vs vp the other shall not too much cast vs downe If the Lord giueth vs an healthfull bodie credit riches and authoritie we are hereby resolued to glorifie God by these things to redeeme the time and so to possesse them as though we possessed them not if the Lord denieth vs these things and sendeth sicknes discredit pouertie and obscuritie the Lord will send a recompence of inward things and wanting bodily health he will giue the saluation of our soules in stead of outward credit we shall haue credit with God and be well thought of among his children and if wanting worldly riches we be enriched with heauenly things we haue lost nothing hauing changed drosse and dung for gold Without this wit becommeth subtiltie wisedome worldly policie authoritie is armed to tyraÌ„nie dignitie breedes ambition riches engeÌ„ders couetousnes Physicke is made vnfaithfulnes Law proueth craftines Diuinitie degenerates into heresie to be briefe without this heauenly gift of God sanctifying all gifts the wiser man the fairer man the stroÌ„ger man the fitter pray for the diuell the meeter subiect for him to work vpon But to haue wit and therewith the spirit of God sanctifying it what a thing is this To haue riches and the spirit of God to vse them is a double blessing to haue authoritie and in it to be guided by God his spirit what good may one hauing this benefit doe either in Church or Common-wealth If the spirit be absent all turneth to our hurt to God his dishonour to the establishing of Satans kingdome and with this all things are seasoned with their vse seruice and ministerie vnto vs. Oh how are we to pray that Ministers that Magistrates that euery one of vs may haue so great a good The Ministers that they may purely boldly preach Iesus Christ that they may be Ministers of the quenching spirit not Ministers of the bare and killing letter that they may preach the crosse of Christ sincerely and not themselues vain gloriously Magistrates that they may prouoke obedience by good gouernment that we our selues might liue holily both before God and men This then is that which keepeth a tenour in all things this giueth the pith and marrow of goodnes to euery thing If religion come once but to serue for fashion all wil be confounded Among many rules this is a notable rule to haue our hearts filled with heauenly and spirituall delights which fenceth out as at the doore and first entrie many idle discourses and vaine platformes of worldly deuises and causeth vs to vse this life as though we vsed it not And as they that are giuen to the world are not fit for God his kingdome so they that are replenished with good things haue such an inward and sufficient working in them as they seeke not after earthly things with those greedie affections wherwith others doe The Papists and Anabaptists rather babling than prophecying shew they haue no true reuelations how soeuer they bragge of them because they haue not the spirit and yet in that they are so painfull by their illuding spirit wherewith they were deluded to delude others this must make vs ashamed either of our ignorance or that hauing knowledge and the holy Ghost teaching vs we trauell no more to winne others vnto Christ. For whosoeuer is so ignorant that he cannot giue an account of his faith to God his glorie and the edifying of others he cannot say that he hath the spirit of God If any haue Christ his spirit he is Christs if he be Christs he must be a Prophetable to giue an account of his faith being required and so he is Gods if he be Gods then come life come death come health come sicknes come what will all comes well if a man hath outward things he is not too much puft vp with them if he hath them not
feele that the seede of God his Spirit may bud foorth that both we and they ioyning together in deuout prayer and Christian practise of our profession may call and allure others as yet further from vs to come neerer to vs. But some will say vnto me I was wont to haue better dispositions and to feele sweeter motions than I haue done of late I profit little or nothing nay I feare rather I goe backe Why I pray you is this I say surely God his spirit worketh not in me as he hath done before because I cannot haue such delight in the word such sweetnes in feruent prayer such ioy in the Sacraments I haue not such a plentifull measure of God his spirit in me Now followeth the second thing in these words Vpon flesh Here are two things in nature opposite one against another the one most pretious the other most vile What more pretious than the Spirit of God what more vile than flesh that is than a man meerely vnregenerate That this word flesh so signifieth it appeareth Genes 6. 3. where the Lord saith My spirit shall not alwaies striue with men because he is but flesh that is such as in whom my image is blotted out And Rom 7. 18. the Apostle saith I know that in me that is in my flesh dwelleth no good thing In which place the Apostle speaketh of himselfe as of a man meerely naturall and vnregenerate And Ioh. 3. 6. it is said That which is borne of the flesh is flesh and that that is borne of the Spirit is Spirit Where the antithesis and contrarietie doth shewe the meaning of this word flesh Here then is the depth height length and breadth of God his mercie commended vnto vs in giuing his holie spirit to sinful flesh and therefore we may iustly crie out with the Prophet Psal. 8. 4. what is man that thou art mindfull of him and the sonne of man that thou visitest him Oh what is man that the Lord should giue him his Spirit If the man of God cried out thus for the benefit of outward things how much rather are we to crie for the benefit of God his Spirit If Iob in his booke reasoneth that it is a great mercie of God that he will take paines to chastice man how much more mercie is it when he will vouchsafe his Spirit to be giuen vnto him If then flesh is so contemptible a thing that it lieth without all honour vntil God doth send his blessed Spirit here is confuted the doting opinion of the Papists who think that there is some good thing in man which moueth the Lord through a liking and louing of him to bestow these inestimable graces of the spirit on him when as of it selfe it is wholy alwaies and in al things corrupt and onely euill continually Wherein these blinde Diuines shew and bewray themselues not to haue tasted truly at any time of the spirit of God but to glance at it with some glimmering sight to their further condemnatiō as the foolish Philosophers For God his people doe plainly feele and to the glorie of God boldly confesse that there is no first degree or preparation in themselues whereby they might moue the Lord once to cast his fauourable countenance towards them but that it is onely the merit and the vndeserued mercy of God that his spirit which worketh any good proceedings in them doth also begin in them and the same spirit both continueth the worke and maketh a way for the worke which he himselfe must worke vpon afterward It is said Esay 44. 3. I will powre water vpon the thirstie and flouds vpon the drie ground where our nature for barrennes is compared to drie ground and the Spirit to a fountaine of water The Lord moreouer by his Prophet sheweth that vntill by his good spirit he doth soften vs wee haue stonie hearts And can a stone bleede though you bruise cut and breake it in peeces Surely no more can wee bee bruised humbled and broken in heart for sinne be the iudgements of God neuer so sorely vrged vpon vs vntill God by his good spirit touch vs. If it bee then a great worke to turne a stone into flesh to make a thing most insensible most sensible then surely to make a stonie heart fleshie and our hearts that are hardened to melt bleede and to be resolued into teares is a more excellent worke and this is the onely worke of God his spirit And as thus much wee haue spoken for doctrine so also it may make for our consolation and for the comfort of al them that are broken in minde and feele the burthen of their naturall corruption True it is that all generally and naturally are flesh drie ground and hard hearts but all doe not feele this all see not this all lament not this and therefore all that haue not the beginnings of faith and haue not tasted the first fruites of the spirit because they are but flesh how can they feele any thing in themselues But when the spirit commeth that hardnes is taken away the vale is rent and then wee begin to complaine of our deadnes and dulnes then wee will crie out of our selues as of men vnworthie of any grace or fauour of God Then remember to thy comfort the couenant of God made vnto vs that is that God will powre out his spirit on flesh and thou shalt receiue of the power thereof if thou complaine in truth and not as a Parrat counterfeiting the worke of reason For as some birds can counterfeite mens wordes so some men can counterfeite God his words If then thou art not truly moued and purely affected neither feelest such gratious working in thee as thou desirest remember that God will powre his spirit on flesh God will powre waters on drie ground God will soften the hard hearts and though in our selues wee finde no towardnes the Lord will send flouds of water in steed of drinesse and fleshinesse in stead of hardnes and comfort in stead of heauines Now followeth the third thing that is that this benefit shall vniuersally be powred out vpon all And this setteth out the goodnesse of God that doth giue it in that he doth it without respect of persons as well on children as on fathers as well on seruants as on masters as well on women as on men as well on young as on olde together with the fourth thing in that this heauenly gift shall in plentifull measure bee powred out in that the ions and daughters shall prophecie the young men shall see visions and the olde men shall dreame dreames Wherein we obserue first the difference betweene the Law and the Gospell betweene the Fathers vnder the Law and those that are vnder the Gospell We grant that we al had one substance of faith and repentance only they looked for Christ to come we to Christ alreadie come And here are to be noted two other differences the one that then the spirit was giuen to
For come to the younger sort of them then nouices and learners they will say openly somewhat and will giue some reason of their doctrine but their Elders and illuminate men cannot be seene they flie the light and goe into corners Are these men full of the spirit who so cowardly forsake the triall of their doctrine and leaue the poore people to stand to it who are not so deepe in their reuelations nor so well grounded in their mysteries of iniquitie Vndoubtedly they are not yea rather the elder heretike the ranker knaue and he is called most notable not which is most wise but which is most subtile to denie a truth and to set a face on a lie Wherefore this is not fulfilled euen among the Anabaptists and Familie of loue themselues This thing then cannot literally be vnderstood they must needs confesse that there is a borrowed speech in the verses following where mention is made of blood fire and vapours of smoake whereby is meant that there shall be great troubles heresies and such like And here the Heretikes will graunt a trope though in the former they will not God spake of the blessings of the new Testament after the manner of the old Testament because that was best knowne to the Iewes This deceiued them in that when they heard of the new Temple they were zealous of the old Temple and reioyced in that Temple which Herod made though it was nothing like that which Salomon made and this deceiueth the Iewes vnto this day The like error are the Papists in For where the Scriptures say that in the time of Christ there should be sweete incense offered in all places then say they behold the daily sacrifice the sacrifice propitiatorie for the quicke and the dead Neither of these doe consider that the Lord in the old Testament doth adumbrate foretell these things to come and that vnder those termes and phrases which were best knowne to the Iewes and vsed of the old Prophets This folly of theirs doe the Anabaptists see and yet they runne as farre on the other side as also doth the Familie of loue One of them reproueth another and yet neither of them will confesse his fault to the glorie of God nor returne and receiue the truth There may be also another argument why this place should not be literally vnderstood and that is drawne from the interpretation of the like places of Scripture Exod. 19. Moses telleth the people that the Lord hath called them to bee Kings Priests and Prophets This is repeated by the Apostle Peter in the new Testament by Iohn in the Apocalyps and is applied as in this place generally to all Christians Now the Iewes did neuer thinke that euery man was a King sitting in a throne thereby ouerthrowing the politicall estate they thought not that euery man was a Priest taking that office of the Priest vpoÌ„ him but that they had the liberty of their consciences were freed from the bondage of men of sin as also that now through Christ they might offer vp first their prayers theÌ„ their soules and bodies to be an holy and acceptable sacrifice to him Neither doe we at this day think any otherwise of the kingly Priesthood of Christians And why then should wee thinke grossely and literally that indeede wee are become Prophets hauing that speciall calling and so take away that order of Teachers and learners which God hath ordained For as we be Priests so are we Prophets if the speech must be qualified in the one why ought it not so to be in the other Againe we say of prophecies as we say of miracles Before the word was written the Lord taught his people by visions and by dreames and that hee might prepare them to receiue his doctrine and confirme them in it hee both wrought miracles himselfe and gaue power to others likewise to worke as wee may see in Moseâ— Eâ—iah and Elisha yea he gaue power to doe miracles when the Law was written because the Gospel was not yet reuealed and when the Gospell was reuealed hee continued his gift because the holy Spirit was not yet giuen yea and when the Spirit was powred out vpon the Apostles yet this gift was in the Church that as yet the Spirit had not gotten credit But when the Gospell was reuealed the spirit sent downe and confirmed by signes and wonders then the vse of miracles ceased not that there are no miracles at all now for wee doe not shorten the hands of the Lord but yet they be but few and those extraordinarie Now the rules whereby we shall trie them whether they be of God or no bee these If they doe either conuert and winne men to the word or confirme them in the word who are alreadie wonne if they be agreeable to the word and beare the same maiestie in them as doth the word then may they be receiued as from God But when they agree not with these rules though the thing wrought be miraculous yet they are much to be suspected as the miracles of olde time were with reuerence to bee receiued For God in his secret iudgement doth suffer some times such to be wrought that the wicked and vnbeleeuers may the more effectually be deluded Againe we know that Antichrist commeth with signes yea and the same so effectuall that euen the very elect if it were possible should therewith bee deceiued In like manner doe wee say of dreames and visions vntill the Gospell came and had gotten credit in the hearts of men there were visions and prophecies of things to come but these being now ceased it is not ordinarie that the Lord should make all Prophets or teach by visions and dreames But what doe we stand longer to proue that this place cannot be so taken and vnderstood as the words at the first shew might seeme to giue especially seeing that the deuillish ouerthwarters both of Papists and of the Familie of loue are so grosse and papable in this point For such is the spirit of these men and so contrary to the good spirit of God that where the Scripture ought simply and without any trope or allegorie to be interpreted they will there turne it into allegories as wee see many places peruerted by the Papists and almost the whole Scriptures by the Familie of loue and whereas the Scripture by conference of places doth shewe that it ought tropically to bee vnderstood they sticke bluntly to the bare letter as in these wordes Hoc est corpus meum The Papists here would haue no trope yet the whole course of the Scriptures doth inforce the same The Familie of loue will in no place almost admit the naturall sense as it floweth of the words and yet here they doe bitingly abide by the word notwithstanding all the former reasons And this surely commeth to passe by the righteous iudgement of God that seeing they would neither acknowledge nor yeelde to the naturall sense when they might
touching the forgiuenesse of our sinnes and euerlasting life for if we can once be persuaded that Christ is ours wee shall not greatly doubt but that with Christ we shall haue all things needfull for vs. Let vs receiue this benefit though it come alone vea though it bring troubles with itâ— and then for outward things we shall possesse our soules with patience For saith this reuerend man we haue â—o true feeling of the forgiuenes of our sinnes if we cannot when we feele it be therewith contented and readie to forgoe all other things 3. To looke well to our sanctification and regeneration for if the Lord grant vs to be the glorious temples of his most holy spirit wherein his graces may shine he will not deny vs the base things of this life or if he doe we shall haue a good supplie of better things 4. To be well assured of our glorious resurrection for it is far greater to raise vs being consumed to dust than to preserue vs being aliue 5. Faith in Gods prouidence if hee made all things of nothing much more easily can hee preserue things made if hee cares for the beasts much more for mâ—n if for wicked men much more for his children if for his children when they sought him not much more when they seeke him with all their hearts and desire to serue him in holines true righteousnes 6. Lastly learne by examples that it is Gods blessing in the meanes and not the meanes without it which preserue vs. The Fathers before the flood fed on hearbes without flesh or fish and yet liued 700 800 900. yeeres The Israelites liued 40. yeeres without change of garments or any earthly and ordinarie prouision Moses and Elias liued 40. daies without meate These examples teach vs if we haue the meanes not to trust in them if we want them not to distrust in God And thus farre the summe of the second Sermon III. The third is of zeale which teacheth first how God commaundeth and commendeth zeale secondly how he rewards it The rules to know the true zeale of God are these 1. True zeale begins in our selues so proceeds to others and gaine returnes from other men ends in our selues Abraham Iob Moses c. first sinite themselues euer be more zealous against themselues than against other men for by the sense and feeling of our owne sores we be taught to deale more mildly and meekely with the sores of other men 2. True zeale is as willing to be admonished as it is carefull to admonish and that not onely of superiours where we must yeeld of necessitie but also of equals yea of inferiours whom we may seeme to contemne 3. True Zeale is not to bee hot by fits and colde in the ende 4. A very speciall marke of true zeale is this To be comforted in the publike prosperitie of the Church when priuate crosses may make vs â—ad and contrarily to mourne and lament for our brethren when priuate prosperitie might cheere our hearts 5. True zeale saith he will not spare sinne in kindred for that he loueth most naturally that hath learned to loue most spiritually and he loueth most truly that cannot abide sinne in the partie beloued without some wise and discrecte admonition 6. True zeale feareth not the force of the mightie neither is it dismayed at the lookes of the proud 7 True zeale is seene in their cause who can neuer recompence vs againe 8. The last rule of zeale is this to bee humbled in our selues for those sinnes which wee espie or censure in other men and specially such sinnes as wee espie in them which are committed to our charge for that the holy Ghost in his word accounteth their sinnes our sinnes And thus farre the third Sermon IIII. The fourth Sermon is of a good name And here he teacheth vs 1. How deare and precious a thing a good name is 2. Next what singular gainfull fruits and effects it carieth with it how God good meÌ„ are delighted with vs if we haue it 3. How careful we ought to be not to hurt our neighbour in his good name because it is an inestimable treasure which being lâ—st is most hardly recouered 4. With what care conscieÌ„ce we should seeke to find it hauing found it with all endeuour industrie to preserue it 5. He teacheth how a good name good report being good things must proceede from good causes as of vertue godlinesse and good religion 6. He noteth how the world accounteth of Gods children as of monsters if they haue but one sâ—ip and highly esteemes of a worldling for one externall gift of minde or bodie though sinnes swarme in him 7. He teacheth that if we will auoide an euill name we must first auoide all euill surmises and deuises against other men next we must haue a godly iealousie ouer our own waies that they may not breede in men any suspition of euill 8. Lastly men must be plentifull in all good workes all which must be done first with a simple and sincere affectâ—â—nâ— â—â—xt with in â—â—â—â—â—â— and diâ—erâ—tion And thus farre of a good name V. The siâ—t Sermon is of humilitie The contents of it briefly are these 1. Whereâ—ore the Lord humbleth his children before they be crowned 2. How pride rots and marres all good gifts in vs. 3. How dangerous and â—urâ—fâ—â—â— prosperitie is to many 4. How to accept good meanes in time when God calleth vs to repentance 5. How dangerous spirituall pride is to Gods children 6. How feare must increase as Gods gifts increast in vs 7. How euill thoughts doe exercise Gods best children and by what messengeâ— God awaketh them And this is the short summe of the fift Sermon VI. The sixth serues well for Christian parents for the good education of children 1. Hee warneth them that they lament not so much for their children if they bee dismembred or prooue idiots as if they prooue grosse sinners so become worse than idiots For such assuredly without repentance dishonour God greatly in this life caÌ„not escape euerlasting perdition after death but of poore idiots there is mâ—re hope 2. Next he teacheth Parents that when they finde foule sins in their children wisely to consider what causes breed them whether they be not theÌ„selues disobedient to their heauenly father hand haue been to their naturall parents and yet not repented of their sinnes 3. Lastly with what wisedome and affection we must correct our children euer mindfull how that we punish our owne sinnes in them And thus much of the sixth Sermon VII The seuenth and last Sermon teacheth vs 1. That sorrow for sinne is the first step to godlines for saith he it is impossible to hunger after Christ without it 2. That the word of God must effect that sorrow in vs by piercing our hearts and teaching vs that wee haue to doe with God and not with men and this will wound vs with a liuely feeling
of Gods iudgement 3. That we must wisely discerne betweene the true sorrow for sinne which causeth repentance not to be repented of and that worldly sorrow which causeth death For godly sorrow softneth the hart to the obedience of the word but that worldly sorrow causeth men to kicke and spurne against the word to the further hardning of their hearts 4. That many are galled and pricked with pouertie sicknes and other afflictions but few with their sinnes which is the cause of their afflictions But let men be well assured of this saith he that if a man be not troubled for sinne here he is in the way to hell if he be troubled in this life for sinne he is in the way to heauen 5. Lastly that in true repentance the pricking of the heart and sorrowing for sinne must be continued and daily renewed we must be humbled with continuall sorrow that we may bee refreshed with daily comfort in Christ. And thus farre the compendious and short view of all these Sermons This graue and reuerend Father who hath left vs these holy instructions hauing continued for many yeeres with good successe and a comfortable experience of Gods blessing on his holy ministery in preaching the Gospell of Christ his Sermons were many in number and how effectuall let the godly iudge by these fewe which Gods good prouidence hath reserued for posteritie Now right Worshipfull I offer them vnto your good patronage and protection because I am well assured you loue and what you may you further the preaching of the Gospell of our Lord and Sauiour Iesus Christ. Much am I bound to remember your Worship and that vertuous Lady your wife for your great loue to me and mine I can no way require your loue yet by some poore testimonie I desire to make mine affection knowne in the performance of any Christian duty what I may The Lord Iesus Christ that hath knit both your harts by one spirit in one holy faith vnto himselfe and in loue vnfained one to another graunt you the true peace which passeth vnderstanding to keepe your hearts and mindes in his faith loue and feare vnto the end And thus I humbly take my leaue recommending you and all yours to the protection of the Almightie Your Worships euer to command in Iesus Christ HENRY HOLLAND A SERMON PREACHED BY MAISTER RICHARD GREENHAM VPON THESE WORDS THE FIRST SERMON Quench not the spirit 1. Thess. 5. 19. ALl the doctrine of the Scriptures may be briefly referred to these two heads First how wee may be prepared to receiue the spirit of God Secondly how the spirit may be retained when as wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the end And this the Apostle doth by giuing them a charge and commaundement that in no wise they doe Quench the spirit thereby doubtles teaching that as the shunning of euill is the first step vnto goodnes so the readie way to continue the spirit of God in our hearts is to labour that it be not quenched Now the Apostle vpon great waightie cōsideration doth here deliuer this precept For first of all though al those be worthily and iustly condemned that neuer tasted of the spirit of God yet as our Sauiour Christ saith A more iust and fearefull condemnation is like to come vpon them that hauing once receiued it doe afterward lose the same againe Moreouer without this spirit of God no holy exercise can haue his full effect for the word worketh not where the spirit of God is wanting prayers haue no power to pearce into the presence of God the Sacraments seeme small and sillie things in our eyes and all other orders and exercises which God hath graunted ordained for man they are vnprofitable to man where the spirit is not present to cōuey them into our hearts there to seale vp the fruit of them Last of all we are fit to receiue no good grace at Gods hand nay we doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospel of sinne or of righteousnesse speake of Christ or of our redemption and iustification by him yea speake of that huge and heauie waight of glorie wherewith the elect of God shall be crowned all this moueth not we are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle therefore with good reason gaue this precept and we for many great causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruits Now whereas the Apostle saith Quench not the spirit it may appeare that he speaketh to those that had alreadie receiued the spirit For as the fire cannot be said to be quenched where it is not so they cānot be said to quench or lose the spirit which haue not as yet receiued it Then know that this precept doth properly belong to thē that haue receiued the spirit of God and they especilly are to make a speciall vse of it for the other it cannot profit them vnlesse that as the seede lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it Well then to them that haue felt and found the spirit of God in them to them saith S. Paul in this place Take heede that ye quench not the spirit Of this if we doe somewhat seriously consider these two questions will offer themselues and soone arise in our minde First how we may know whether we haue the spirit of God or no. Secondly if we haue it whether it may be lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue great force vnto this precept For the first then if we will knowe whether we haue the spirit or no we must surely vnderstand that as he knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether he haue the spirit of God that feeleth the spirit working in him And if wee will further know this by the peculiar working and effects of the spirit then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may be attained by the art and industrie of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith We haue
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
puffed vp with pride that they reioyce when their pride may be pulled downe or their haughtinesse abated either by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lord. For they know that if it were needefull for S. Paul to be buffeted and that by the minister of Satan to the intent that his pride might be beaten down then it is much more needful for them after sundrie waies to be humbled Besides they doe not only desire the word but they also waite vpoÌ„ the Lord vntill it please him to worke further in them thereby and this waiting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wants so also they see that grace they haue receiued and are for that time well appayed and contented therewith and therefore as their wants doe humble them so the graces of God receiued doe comfort them and as their wants doe call vpon them cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarie course of the wicked and those that of sinceritie doe worship God see I say how contrarily the graces and gifts of God doe worke in them And therefore from the consideration hereof wee may well draw a fourth rule whereby to make triall and examination of our selues So to conclude this point in a word when a man by the spirit of God hath been inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vpon God when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakeable manner doth moue him thereunto when he doth thankfully acknowledge mercies receiued as he doth carefully attend and waite vpon the Lord til he bestow some greater measure of graces vpon him then may he bee vndoubedly perswaded that hee hath found the spirit working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth S. Paul giue this charge That they doe not quench the spirit And notwithout cause doth he giue them this charge for though the spirit it selfe can neuer be taken vtterly from them yet doubtlesse if they waxe proud if they grow secure if they fall into sinne then the graces and gifts of the spirit may decay and dye in them their cleere vnderstanding their feeling their affection and all may be gone so that in their own iudgement and in the iudgement of others it may seeme that they haue quite quenched put out the spirit Neither must this seeme so strange for if the image of God which was more perfectly placed in Adam than it is now in vs If I say this image might quite be lost and blotted out as we see it was then no marueile if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the Scriptures doe offer vnto vs such examples of men as hauing been once effectually called and truly borne againe haue yet afterward through some sinnes lost the graces of the spirit such were the Galathians for they were truly called and effectually regenerate by the spirit and Gospell of God as may appeare by this that for the words sake they reuerenced the Apostle as the Angell of God yet they were snared with false doctrine and fel very dangerously to the choking and quenching of the graces of Gods spirit in them The spirit it selfe was not takâ—n from them nay Christ did still continue in their hearts but yet for want of godly graces hee was as it were without fashion or forme so that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought into the like â—ase therefore in the 51. Psalme he prayeth That God will create in him a new spirit What was the spirit quite gone No for by and by in the same Psalme he prayeth That the Lord would not take away his holy spirit from him How can these two stand together first to pray that a new spirit may bee created in him and then that the spirit of God may not be taken from him Surely the spirit it selfe was still in him and therfore he prayeth that it may not be taken from him but the graces and gracious working of the spirit they were dead and gone and therefore he praieth that they may be renewed in him By this then we see that the very chiefe graces of the spirit may be quenched euen in the most godly when they fall into sinne But yet that no libertie may be taken hereby let vs a little consider what griefe and punishment they procure to themselues that do by any meanes lose the graces of the spirit First of all we must know that though the spirit of God caÌ„not be gotten by our labour yet it costeth vs much labour and wee must vndergoe much trauell and suffer much trouble before the spirit of God doe take possession of vs now when the graces of the spirit are lost all this our labour seemeth to be lost and what griefe is it to see the whole labour and trauell of a man to vanish and come to nothing Secondly when a man receiueth the spirit of God and by the same spirit is assured that his sinne is forgiuen him that he is in the fauour of God there doth arise in his heart a great ioy in the holy Ghost a ioy I say that is vnspeakeable and glorious and this ioy is lost and gone when the graces of Gods spirit are gone with how great griefe and woe they knowe that in any measure haue tasted of it Againe when the graces of the spirit are choked in men then they haue no heart to doe good they haue no affection to goodnesse but all is gone and they are made for the time as it were an vnprofitable burthen of the earth What griefe can be greater than this what sorrow can sinke more deepe than that a good man should bee cleane withholden from doing good Moreouer it is sure that wheÌ„ the gifts of the spirit are in this sort gone then he that was most righteous before may soone fall into great sinnes yea and which is more they shall also suffer the reproch of their sinnes For this is a part of the couenant that God made with his That though he will not take his mercies vtterly from them yet hee will visite their sinnes with the rodde and their iniquities with scourges and what griefe this is the example of Gods children may shew vs. What griefe was it to
an easie thing because it is a thing whereto of necessitie wee must yeeld but also of our inferiours whom we may seeme to contemne For all men will graunt that a child ought willingly to be admonished of his father or a seruant ought obediently to be repreheÌ„ded of his master but few will in practise giue this that a father should listen to the aduertisement of his sonne or that the maister should receiue an admonition of his seruant Howbeit Iob saith he durst not contemne the iudgement of his feruant or of his maide when they did contend with him because in a dutie of pietie he looketh to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom Iob knew there was no respect of persons Howbeit to correct the preposterous boldnes of some we rather adde this much that inferiours must rather aduise than admonish aduertise rather than reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie least through their corrupt zeale they doe not onely not profit their superiours but most iustly exasperate them against them For as Magistrates Ministers and maisters by God his ordinance are to admonish rebuke and reprehend so subiects inferiours and seruants by the same rule are to aduise obey and aduertise Thus zeale goeth from respect of the person to the truth of the cause Another propertie of zeale is to be constant not to be hot by fits cold in the end and onely so long as the world fauoureth it must not be earnest in the beginning and secure in the ending but keepe a continuall tenour and temperature Iobs wife seemed to goe farre so long as she could wash her paths with butter Saul and Pharaoh had some good motions by fits vpon some occasion could play fast and loose being of a strange complexion that they could be hot cold in a moment This propertie of zeale teacheth vs how to be affected in the prosperitie and afflictions of the Church namely that the publike prosperitie of Sion should comfort vs cause vs to reioyce when our priuate crosses might make vs sad As Paul being imprisoned was not so grieued at his owne bonds as he reioyced at the libertie of the Gospell of Christ. Againe that the affliction of the Saints should moue vs to a godly griefe euen when in respect of our selues we might greatly reioyce As Daniel could not finde coÌ„fort in his priuate prosperitie though he were in great authoritie and exempted from the common calamitie because he knew the Church of God to be in miserie But to goe forward pure zeale is not blinded with naturall affection but it discerneth and condemneth sinne though it be neuer so neerely resident in our kindred Many offend against this rule who neuer will rebuke sin in their friends euen vntill God reuenge it from heauen where they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue and manifest hatred pull the iudgements of God vpon them whom they loue most deerely He loueth most naturally that hath learned to loue spiritually and he loueth most sincerely that cannot abide sinne in the partie loued without some holesome admonition But doe not many now adaies zealously mislike sinne in strangers who will not mislike the selfe-same sin if it come to kindred if it be in our wife in our children oâ— in our parents as though the diuersitie of subiects could make the selfe-same thing sinne in some and not in other some This blinde zeale God hath punished and doth punish in his children Isaac did carnally loue his sonne Esau for meate and for a peece of venison Dauid was too much affected to Absolom for his beautie and to Adoniah for his comely stature so as his zeale was hindred in discerning sinne aright in them Now Iacob was not so deere to Isaac and Salomon was more hardly set to schoole and to take paines But behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better than Iacob made Easu most troublesome and Iacob more comfortable vnto him Absolom and Adoniah brought vp like cooknies became corosiues to Dauids heart Salomon more restrained of God leâ—le set by of Dauid was his ioy his crowne his successour in his kingdome This â—â—sease is so hereditarie to many pareÌ„ts louing their children in the flesh rather than the spirit that the holy Ghost is fame to call vpon them more vehemâ—â—tly to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolke if they be thriftie like to become good husbands wittie and politike or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto theÌ„ how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they neither are zealous in truth or Gods glorie nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftines yet are cold enough in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blind affection of Helâ— who being the deare child of God was seuerely punished of the Lord for that he was not zealously affected to punish sinne against God in his deere children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrell of God henceforth labouring to know no man after the flesh but to endeuour spiritually by faith to see and know Christ Iesus so as no outward league doe bleare and dazell our eyes as that we should not espie sinne in the neerest kindred to correct it or that we should not discerne vertue in the greatest aliens to reuerence it Casting off then this vaile of fleshly loue we must labour to loue most where the image of God appeareth most there shew our affections in lesse measure where sinne may be as a marke whereby God restraineth our loue euen to them where nature may soonest deceiue vs. Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them here commeth another propertie of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it disâ—aied at the lookes of the proud and the loftie Such a courage was in Iob who besides that he made the yong men ashamed of their libertie and afraid of his grauitie made euen the Princes also to
many haue laboured much spoken abundantly and trauailed in great eloquence and yet haue neither gained glorie to God nor affoorded fruit to the hearers Hereupon it is that some that haue been as full as the vessell that hath no vent haue become as barren as the flint-stone is of water because they haue sought glorie but not by humilitie they haue shunned destruction but not left their pride Contrariwise we shall obserue how many speaking in the singlenes of their heart and humilitie of their spirit haue wonne many soules to the rich inlarging of Gods honour and kingdome Many vsing few words with a pitifull and sellow feeling affection haue comforted afflicted consciences instructed ignorant soules throwne downe proud spirits confounded hautie hearts profited abundantly them with whom they were to deale Many being lowly in their owne eyes haue not so much gloried in noâ— receiued glorie for their great gifts which God hath bestowed vpon them as they were comforted in their owne consciences with a rich testimonie of the sanctifying spirit who wrought in them some carefull vsage of the gifts receiued to his glorie that gaue them The Lord refuseth the seruice of wicked men he will not vse a proud spirit in his worke and therefore if we shall see that God doth not blesse our labours let vs suspect our selues to lie in some sinne let vs feare our owne hearts that they be not humbled before the Lord. And here it is good that we should be forewarned what lowlinesse it is the Lord requireth of vs least wee deceiue our owne soules in a false and phantasticall humilitie Wherefore as all men will grant humilitie to be voide of murmuring and grudging so we affirme that that is not a minde rightly humbled vnder the hand of God which is still perplexed and affrighted with immoderate feare of the daunger of some euill to come For as we condemne that hellish securitie which is voide of all feare so wee mislike that abiect minde which is oppressed with too much feare stil breathing out of such trembling voyces Oh what shall become of mee I am afraide that some euill will befall mee I shall neuer be able to beare it I had rather dye then feele it WheÌ„ we thus distrusting the Lord begin to teach him what he shall giue to vs or what he shall take from vs we are in the hie way to meete with the euill wee feared and nothing in the world will sooner bring the danger vpon vs. We therefore commend and affirme that to be true humilitie which as it repineth not grudgingly against the Lord so it shrinketh not too distrustfully before the Lord but as on the one side wee are readie to be thankefull if it bee the good will of the Lord to deliuer vs so on the other side wee are willing to laie our head to the blocke and offer our bodie to the striker if the Lord in wisedome should make triall of vs. This will teach vs to possesse our soules in meekenesse and patience this will strengthen vs to say boldly Lord if thou send this deliuerance thy name be praised if thou shalt further trie me Lord thy holy will be blessed Lord here I am spare mee if thou wilt trie me if thou pleasest This humilitie was in Abraham Isaac Moses Dauid Daniel Azariah Sidrach Abednâ—go and others of the Saints and seruants of God Abraham when hee was most readie to offer vp his sonne euen then the Lord gaue him his sonne againe Dauid when he was prepared to surrender both life and liuing to the Lord obtained both life and kingdome for longer time At what time Ezekiah had resigned himselfe to dye at the will of the Lord the Lord gaue him his health againe and made him as it were a lease of his life for fifteene yeeres to come And surely there is no readier way to obtaine life than to offer our selues vnto death no better meane to auoide sicknes pouertie reproach or banishment than to haue our wils wholy resigned to Gods will as willing to beare the crosse as to be freed from it For as the more we striue against the will of God the lesse we preuaile so the sooner wee yeelde wee shall the sooner bee deliuered And yet I meane not that yeelding which the Lord by his threatnings or iudgements as by strong hand getteth of vs which is no voluntarie submission but a violent subiection and constraineth vs rather than allureth vs to obey the will of the Lord but I meane that willing humbling of our selues before the face of God which commeth from an hart bleeding at the conscience of his owne vnworthinesse and bruised with the sense of the Lords vndeserued goodnesse and that more kindly than if it were threatned with al the iudgements of the wicked and were braied and broken with all the plagues of hell The other extremitie which agreeth not with true humilitie is blockish senselesnesse and that dead and diuelish apoplexie of the minde which runneth without all foresight as neither caring for good nor bad sweete nor sowre heauen nor hell They that labour of this disease thinke it an high point of humilitie to say I am at a point let God doe what he will I care not if he saue me so it is if I be damned what remedie let men iniurie me as they will come what come will I passe not And these kind of men as past all feeling and now more brutish and blockish than any bruite beast in their life neither tremble at Gods iudgements nor reioyce in his promises in death they feare not hell they desire not heauen they are not grieued if they be damned they are not comforted to heare they shal be saued they confesse not their sinnes they professe not their faith they shew not their hope they liue like stockes and die like blockes And yet the ignorant people will still commend such fearefull deaths saying he departed as meekely as a lambe hee went away as a bird in a shell when they might as well say but for their fetherbed and their pillow hee died like a beast and perished like an oxe in a ditch But to come to the vse and fruit which we may gather out of this doctrine First let vs consider that if we be come to haue such a brawned and thicke skinne ouer our consciences as neither by publike preaching nor priuate reading as neither by the Law nor by the Gospell as neither with threatnings nor promises as neither by praying nor meditating wee can finde neither matter of comfort nor humbling wee are so farre from humilitie that we are as men rather dead than humbled and our case is most fearefull For in this Stoicall apathie and want of feeling wee feare nothing fearing nothing wee are easie to be deceiued being easie to be deceiued wee may soone be hardned and so by securitie being depriued of all heedfulnes we are snared of the tempter ere we
most full of Gods spirit he was then led to be tempted in the wildernesse when he was most furnished he was most tried On like manner when wee haue receiued some great gifts wee must looke both that the Lord for his part will take some triall of them and that Satan also watching for the richest pray and gaping for a man when he hopes to haue the best spoyle will for his part there vse the most force and cunning where he findeth the rarest and most notable seruants of God partly because he most enuieth them and partly for that by pride he thinketh soonest to inueigle them Wherefore if Gods children shall truly examine their owne hearts in this sinne they shall haue some testimonie and triall in themselues whether they bee thankfull for Gods mercies in truth or no if hauing receiued much they feare much and by how much the more they increase in gifts by so much they grow the more iealous ouer their thoughts wordes and deedes and sit as it were in the watch-tower of their hearts viewing to espie euen their least declinings Which thing if we could doe in trueth hee should not so haue the graces of God and feeling of the spirit by fits but both in greater measure and longer continuance the want of which heede taking to our selues constraineth the Lord to punish vs as I sayd with dulnes and deadnes of spirit thereby to preserue vs from viler sinnes which otherwise our pride and securitie would carrie vs headlong into And were it so that in reuerence and feare wee could attend more on the Lord we should not haue his good spirit so rare a guest vnto vs wee should finde the increase and returne of greater consolations than we haue Why doe men then so much marueile at the dulnes of minde comming on them after some rare feelings of the spirit and when they haue tasted ioyes glorious and vnspeakable and thinke that now all the fruites of Gods grace are as cleane gone away in them as if they neuer had tasted of the power of regeneration seeing vnthankfulnes is so ordinary and vsuall a sinne with vs But admit we haue some good witnesse of conscience and our heart telleth vs that we haue been thankfull then must we thinke that the Lord doth trie vs and will bring vs to acknowledge that the thing we had was his onely gift to giue and take away at his pleasure and that it came not from our selues as a thing to command at our becke Howbeit vsually and for the most part our vnthankfulnes is the cause of this dulnes Now albeit this kind of buffeting be grieuous vnto vs yet wee must not desire vtterly to be freed from it because by it our pride is cured For if that chosen vessell and seruant of the Lord Paul so abounding in graces of the spirit so frequent in fasting so often in prayer watchings and temptations could not preuaile against this sinne seeing by all these former waies hee could not subdue this corruption in the flesh we must not dreame and delude our selues that wee vsing nothing so many helpes of mortification should vtterly be rid from the same When the Lord then shall exercise vs with this pricke in the flesh although it is the messenger of Satan to buffet vs yet we must take hold on this to our comfort that the Lord disposeth and moderateth it and though wee be often and long assaulted with it yet still wee must mislike it we must still be grieued for it and pray in Christ against it we must tremble and hee humbled in our selues that wee should haue such strange and doubting thoughts of Gods wisedome power maiestie and prouidence c. and yet in such manner and measure as knowing it to be Gods mercie that by these meanes the Lord would keepe vs from more vile and enormous crimes Further and besides this the Lord giueth vs to see such monsters of the minde to forewarne vs and to make vs more afraid of falling into the outward action of sinne Thus wee haue often temptations of vnbeleefe to make vs to feare the falling from the faith we haue priuie discourses of Poperie to shew what a dangerous thing it were to be giuen ouer vnto Poperie wee haue often vile thoughts of adulterie murder and theft to driue vs more earnestly to pray that we neuer fall into thâ—â—e sinnes in action And for this cause they that will not make some holesome instruction of their inward temptations nor suspect their falling into the action of sinne by the affection of sin often fall for their pride suddenly into adulteries murthers thefts heresies poperie and such like Thus the Lord coÌ„meth by the messenger of Satan the pricke of the flesh to try vs whether wee will sticke to the word preached or to such suggestions ministred to tri our faith to confirme vs in the fauour of God when wee shall obtaine the fauour of God who often assisteth his children being humbled euen in most dangerous assaults and leaueth them being puft vp in the least temptations so as they fall that thereby they may know what helpe is of God and not of man And howsoeuer flesh and blood counteth this but a paradoxe yet sure it is that our case is worse when the Lord ceaseth by such meanes to â—â—ft fanne vs than when he holdeth vs from some profitable temptation for our exercise For we shall see many who desiring rather to â—e freed from the crosse than to reape the fruite of it although for the time wherein they endured their temptations at the first they were cleere and innocent yet afterward haue fallen most grieuously because they would not profit by those temptations which the Lord sent either to punish some sinne past not throughly repented of or to correct some sinne present not espied or to forewarne vs of sinne to come not suspected of vs â—ome haue been tempted to heresie some to pride some to worldlines who disdainfully looking at such thoughts as matters of no importance though they were before vnattainted of these euils yet now haue come to be heretikes proude persons worldlings This ought to teach vs then most to suspect our selues when wee thinke our estate safest And blessed is the mâ—n that fâ—â—reth alâ—â—â—es This numbnes of the soule striueth and striketh deeply euen against the ordinance of God for our saluation I meane the word the Sacraments and praier so that oftentimes our case standeth thus we thus say iâ—â— our selues If I heare the word so it is I feele no great want of it in receiuing the Sacraments I haue no pleasure in not receiuing them I haue no griefe If the exercises of religion priuate and publike bee vsed there is noâ— much good done if they bee omitted there is no great hurt done if I haue spare time I can goe vnto them if I haue neuer so little businesse I can keepe me away
the secret counsel of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular childe of a faithfull man should be within the couenant for if of many there be but one blessed the promise is performed Yea which more is though that a faithfull man haue neuer a good childe yet if vnto the thousand generation there be but one good the couenant is not broken Neither must wee tie the Lords worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of the forefathers to the third and fourth generation going before To the second I say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet he may remember his promise to some of the forefathers in the thousand generation going before And though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generation following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad according to the good pleasure of his owne will I exhort parents to vse the ordinarie meanes to bring vp their childreÌ„ so as they either by some good tokens may see them the children of God and heires of the couenant or at the least be comforted in their owne consciences if the Lord refuse their children for some cause vnknowne in that to their abilitie they haue vsed all good meanes to bring them vp well and offered them to God And if parents haue cause to be grieued when thus trauailing in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed no labour at all to bring them vp in the feare of the Lord and yet many will be grieued for the one that will not be grieued for the other Wherefore let vs learne if we will conueigh Gods blessings to our posterities to vse all holy duties thereunto and on the contrarie if we will be loath to conueigh Gods iudgements to our children let vs carefully auoide all meanes that leade vnto them And surely as it is a blessed thing in the houre of death with Simâ—on to depart in peace leauing our wife children and seruants spouses to Christ children to God and seruants to the Lord so in death no one thing will be more grieuous to a man than the Lords hauing giuen him the charge and dignitie of so many soules to be furthered to saluation that his owne tormented conscience shall presse him how in as much as he could he hath helped them forward to their damnation and so which is more fearefull he shall haue them spuing and foming out in his face continual curses in hell accusing him for euer to be the murtherer of their soules Howbeit I doe not exempt children from all blame so charging the parents as though the children were free from all guiltinesse herein for I am not ignorant that as in the time of Ezekiel so in our dayes youth is readie enough to take vp this Prouerbe The fathers haue eaten sowre grapes and the childrens teeth are set on edge But I affirme that though the occasion be offered of such wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule which hath sinned shall die the death Seeing also there be some yong men who notwithstanding the great prophanenes of the most the manifold corruptions offered abroade the vngodly examples abounding at home are so mightily preserued by the seede of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainely left without excuse and are iustly guiltie of the blood of their owne soules Labour therefore ye yong men to wipe away the teares of griefe from your fathers eyes and stay the sorrowfull spirits of your tender mothers and consider with your selues if you haue any good nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glorie and thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mother to whom ye haue offered as it were a despightfull violence in that ye are as it were a corrosiue vnto her heart when as ye should haue bin a Crowne vnto her head The end of al this briefly is thus much that parents hauing children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their owne soules before the Lord either for that their meeting was prophane to so holy an estate or brutish because they desired rather a seede like vnto themselues in flesh and blood than such as might be like to Christ by grace and new birth or that they begat their of spring as meere naturall or very carnall men or because they either prophanely neglected al educatioÌ„ or monstrously misliked that in their children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered iniuriously their children to doe euill vnto others which they could not suffer them to doe vnto themselues or vntaught that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued their flesh in their children not their soules And children must here also learne that it is one speciall propertie of a liberall and ingenuous nature to be carefull so to liue that in time they may bee a glorie to their fathers and a ioy to their mothers which the Lord grant to vs all for his glorie and our euerlasting comfort through Iesus Christ our Lord and onely Sauiour FINIS OF REPENTANCE AND TRVE SORROVV FOR SIN THE SEVENTH SERMON Acts 2. vers 37. 38. Now when they heard it they were pricked in their hearts and saide vnto Peter and the other Apostles Men and brethren what shall we doe Then Peter saide vnto them Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set downe to vs an effect or rather a fruite of Peter his sermon which hee made for the answering of the slanderous reports of the Iewes at what time they sawe the wonderfull gifts of God sent downe vpon the Apostles In which Sermon the Apostle had pricked their consciences with shewing
saluation vntothe children of God thus God by little and little conueigheth his graces into vs. But now whether for remission of our sinnes whether for omission of certaine duties whether for our barrennesse in spirituall graces whether for our humbling or triall of our faith or neglecting of the inward meanes or for the setting foorth of the glorie of God it hath pleased him a little to frowne vpon vs and to withdrawe his smiling countenance from vs He which found vs when we sought not him euen hee doth now leaue vs to the intent that we might now learne to seeke after him God hee gaue vs those things which were profitable for vs before we knocked to the intent that receiuing them at his hand we might hereafter learne to knocke for them for we must know that our cloathes must not alwaies be put vpon our backes the teares must not be alwaies put into our mouthes wee must not alwaies be fed with milke and be young children wherefore seeing that there is an infancie and a nonage and a time of discretion as it is in Hebr. 5 and seeing the Lord hath a long time fed vs with milke as babes we must not now murmure if he feed vs with stronger meate as men Fathers will nurture their children and giue them corrections wheÌ„ they abuse their louing kindnesse and will make their children to seeke vnto them and craue of them those things which they want And shall the fathers of our fleshe doe thus shall they nurture their children and by discipline correct their sinnes and offences and shall not wee suffer the father of our spirits to deale thus with vs Seeing that we haue offeÌ„ded the Lord not glorified him as we should seeing we haue been barren in goodnesse haue not brought foorth fruites of repentance worthie the Gospell is it not now good for vs that the Lord should deale somewhat sharply with vs is it not meete that now the Lord should take his blessing from vs when we abuse them is it not meete that the Lord should with hold his goodnesse when wee are not thankfull for it and when the beholding of it doth doevs much harme If God shall now deale somewhat more strictly with vs it is to the intent that wee might the better learne to doe our duties for surely now wee are not in our nonage but euen come to yeeres of discretion wee must not therefore looke still to bee dealt withall as yong children but we must fast and we must pray and vse those good meanes which God hath appointed We must knocke and we shall finde wee must bee important with the widow and we shall obtaine we must seeke earnestly and then I dare bee bold to say that the graces of God which now seeme in some sort to be withdrawne from vs shall be restored vnto vs in as great measure as euer they were before Wherefore seeing the Lord heretofore hath bestowed his graces and blessings vpon vs in more amplesort than euer wee could haue looked for and that now hee seemeth as it were to be absent from vs let vs bewaile and mourne for his absence and then he will returne otherwise let vs neuer looke for his presence againe wherefore let euery man beware that he make precious account of the word of God and let euery one consider and examine himselfe whether he hath in him a readinesse to seeke this treasure or no yea let euery one prouoke himselfe to this for the kingdome of heauen from the time of Iohn Baptist vnto Christ suffered violence and must suffer violence vntill the end of the world And none euer did or shall enter into it to haue fruitioÌ„ thereof but those who with all feruencie violence and zeale haue sought after it Wherefore if we haue not cleerenesse in knowledge purenesse in affections if we finde not in vs ioy in the holy Ghost zeale and boldnesse in good things loue meekenesse patience and such like fruites of the spirit wee are to know that this is for want of fasting praying knocking seeking and due estimation of the Word and Sacraments Wherefore if wee finde in our selues the want of these things wee must haue recourse to the vse of the meanes It followeth And for ioy thereof departeth c. It is a thing incident to treasures when they are found to worke ioy and great is their ioy which haue found pleasures but greater is the ioy of him that findeth the treasure of saluation then his ioy is that findeth earthly treasures Shew vs saith the Prophet Psal. the 4. the light of thy countenance thy fauour and thy grace and thou shalt make our hearts more cheerefull and ioyfull than rich men are when their Corne Oyle and Wine increaseth Great is the ioy that ariseth of abundance of riches but greater is the ioy which ariseth of the loue and fauourable countenance of God The man of God saith in Psalme 1â—9 the ninth part and the 72. verse of the Psalme The law of thy mouth O Lord is better than thousands of gold or siluer That man which loueth gold hee taketh great pleasure and delight therein but yet saith the Prophet Thy word is sweeter and better esteemed and liked of by me than thousands of gold and siluer And in the sixteenth part of the same Psalme verse the â— I loue thy commandements saith he aboue gold yea aboue most fine gold And in the 21. part of the same Psalme and 2. verse of that part he saith I reioyce at thy word as one that findeth a great spoyle Pleasures breede ioy profits breede ioy honour and glorie breede ioy by a good haruest with increase of Wine and Oyle commeth pleasure by riches as gold and siluer ariseth profit by victorie conquest and spoyle of the enemie honour and glorie is gotten Now all these things being laide ioyntly together must needes bring a great ioy to a man but the man of God preferreth the ioy which proceedeth from the Word before all these and that not without good cause for greater is the ioy of the kingdome of heauen and of eternall saluation in heauen than the ioy which ariseth of all these things And what is the ioy of Wine and Oyle to this that mens hearts are refreshed with the refreshed Wine and Oyle of the countenance of God is it not more than to possesse much gold and siluer What greater ioy can be than to be perswaded of the loue of God in Christ Iesus the eye hath not seene neither hath the eare heard neither can the heart of man conceiue of this vnspeakable ioy of the kingdome of heaueÌ„ To liue and remaine for euer with God the Father the Sonne and the holy Spirit in eternall glorie is not this better than thousands of gold siluer To subdue Satan sin the world the Diuell and the torments of hel is not this a great victorie and a great ioy yea is it not greater than the triumph ouer our
from sinne for who so will bee made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen euerie one therefore is to make great account of the word of God which is the meanes to leade vs to this kingdome that so he may be assured that he hath alreadie departed from death vnto life and so he may haue the assurance of the kingdome of heauen The word of God and the graces offered by it are called a treasure because that without this all things else are nothing and this of it selfe is sufficient to our saluation Many there are which will confesse that this is the onely treasure which a man ought to seeke for but few there are which doe agree thereunto in their liues and labour to expresse the same in their conuersation But blessed are they that can so thinke of it and labour to haue a testimonie in their consciences that they doe thus seeke after it for where euery mans treasure is there is his heart also So that if the word of God and the graces of the Spirit and eternall life bee our treasure then our hearts must bee set on them and then must wee wholie seeke after them but this treasure is a hidden treasure and therefore not so esteemed and reuerenced for whether wee doe consider the meanes which haue no outward power or shew in them or whether wee consider the graces of the Spirit offered by the meanes it is a treasure altogether hidden but yet though it be hidden yet it is not any whit lesse esteemed of the godly This must teach vs not to be offended with any when wee shall see them make no account of receiuing the truth for it is no new thing but hath been a thing prophecied of old Lord saith the Prophet Esay who will beleeue our report or to whom is the arme of the Lord reuealed Wee shewed that treasures are found before they bee sought for and so God he hath offered vnto vs the treasure of his word before wee sought it and therefore we must acknowledge that this is onely of the free mercie and fauour of God that wee doe enioy the treasure of his word Now for as much as God hath once vouchsafed to call vs wee must obey and hauing once spoken vnto vs we must hearken vnto him for it hath pleased the Lord to deale with vs as parents deale with their young children who when their children be tender they put the teate into their mouthes put on their cloaths vpon their backes and feede them with milke but when they waxe elder and grow to some yeeres of discretion then if they offend they are rebuked and scourged And euen so the Lord at the first beginning of our regeneration he offered his graces most plentifully vnto vs he sent his watchmen to call vs vnto him but now whether for omission of duties correction of our sinnes or triall of our patience it pleaseth him to withdraw his merciful countenance from vs and as it were to be gone from vs to the intent that now we might seeke him now wee must fast and mourne or he will not returne vnto vs againe Euery one must therefore examine his owne heart whether that hee doth there finde such power of the spirit of God working in him as that hee is willing to seeke vnto the Lord and a proceeding and holding on in grace in vertue and in goodnesse And if vpon due triall and examination of our hearts we finde them not in vs then we are to know that the reason why we haue them not is this wee would still be babes and still bee fed as children not seeking not knocking nor looking after the Lord. The man that findeth a treasure hath a ioy suddenly arising in his minde but by and by he doubteth of himselfe whether he hath found a treasure indeede or no and therefore he looketh ouer it againe to the intent he may be the better certified thereof least otherwise his sudden ioy should soone vanish away And euen so the children of God finde by the word of God the treasure of their saluation to bee in Christ Iesus and being throughlie touched in heart to seeke after the same yet oftentimes they doe make many doubts they seeke againe and againe and are desirous not onely to haue a smacke and a glimmering taste of Christ but a liuely eating and feeding vpon the Lord Iesus and therfore they hide the word with the Prophet Dauid in their hearts A man hauing found a treasure reioyceth Ioy and sorrow hope and feare working on mens hearts doe make knowne vnto men how farre off or how neere our hearts are vnto God for the neerer a man is vnto saluation the more ioyfull and gladder hee is Great is the ioy of haruest vnto them which haue haruest at hand great is the ioy of siluer and gold vnto them which haue abundance thereof but greater is the ioy of a good conscience great is the ioy of spoyles of victorie and glorie gotten by victorie and spoyles but greater is the ioy of a true Christian in the mercies of the Lord. And therefore Dauid speaking in the person of a regenerate man saith in Psalme the 119. the last part saue oneâ— I reioyce at thy word as one that findeth a great spoyle Those then which haue no ioy in the word in the spirit of God and in the graces of Gods spirit they neuer tasted of the good spirit of God neither shal they taste of the ioyes of the world to come There is a ioy of the minde and a ioy of the heart a ioy when a man knoweth that a treasure is to bee found but a greater ioy when in experience the heart is fully setled in the finding of it The ioy of a man which commeth in this that he knoweth that there is saluation this ioy may vanish away but that ioy which is setled in the heart in the full assurance of saluation this ioy though it may sometimes be darkened yet can it neuer bee vtterly extinguished heauinesse may abide for a night but ioy commeth in the morning It followeth He withdraweth himselfe or he departeth The naturall signification of the word is not onely to depart and goe away but to withdraw and seperate himselfe as it were from other businesse And this wee see aptly and fully to be resembled of vs in the finding of a treasure for when a man hath found a treasure hee goeth about to buy the field or when one is about to vndertake any other thing of great waight or importance then hee giueth himselfe wholy ouer vnto it hee goeth aside to consider of it what it is whether hee bee not deceiued in it what his owne abilitie is what good it may doe him what it must cost him what it may be worth vnto him and whether it will counteruaile all those things he laieth out for it and euen so in the doctrine of saluation it
and Church of God And thus we might goe through all points of religion for men before were altogether superstitious and now they are become wholy prophane Wherefore miserable was their estate before but now most miserable dangerous damnable I say is the estate of our age wherein those that serue God best and walk most carefully in their callings are accounted mad and franticke precise fooles on the other side they which are altogether dissolute secure in discharging their duties are taken for the wisest men and this commeth to passe because men doe not consider that saying of the Apostle 1. Thess 5. verse Brethren we beseech you that you know them which labour amongst you and are ouer you in the Lord that you haue them in singular loue for their workes sake This changing of sinne may also be seene in yong men of the Vniuersitie who in their youth did liue altogether dissolute in their behauiour but being strickē in yeeres they account gaine to be godlinesse and so farre foorth as religion may serue to inrich them so farre are they professors thereof These and such like haue not as yet made a sale of sinne but a change Sathan as yet goeth further moues some men to make a more dangerous exchange than this and bringeth them from one extremitie vnto another For many being before giuen to worke wickednes that with greedinesse and to commit most grosse sins now forsaking that outward wicked course are so puffed vp in the pride of their spirit that they are become such new men as it were thinking too well of themselues they runne on into the other extremitie in seeking after those things which are aboue their reach by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground and the children of God fare the worse for them and thus we see that many doe not so much fell as change their sinnes But it must be otherwise with vs if we meane to obtaine this treasure we must so part with corrupt religion that we admit no false sects and heresies we must so giue ouer wickednesse and corrupt manners that from hence forwards we returne not vnto them and we must as the Scripture requireth forsake a shew of profession of religion and come vnto a strict practise thereof Secondly all sinne and not some must be forsaken and sold of him who will enioy this treasure many can be content to relinquish some sinnes but not all Herod heard Iohn Baptist willingly and was content to giue eare vnto him preaching repentance for when Iohn tol◠him that it was not lawfull for him to haue his brothers wife then he would not heare him any longer but cast him into prison and caused him to be beheaded The yong man in the Gospell had sold many sins had many good thoughts in him insomuch as it is said Marke 10. and 24. verse that Iesus loued him but when Christ told him that if he would follow him he must leaue his riches then he chused rather to depart from Christ than from his riches Ananias and Saphira Acts. 5. had many good things in them so that they sold their possessions and laid part of the price thereof at the Apostles feete but dissembling with the Apostles distrusting the prouidence of God they kept back some part of the price of their possessions wherfore through the ministerie of Peter they both were presently depriued of their liues Iudas also no doubt had many good things in him otherwise Christ would not haue made him an Apostle neither could it be but that hearing Christ so long he should reape some commoditie thereby but yet he did secretly inueigle the goods of the Church and did purchase vnto himselfe not this field wherein the treasure was but as it is said of him a field of blood And thus we see that there is a partiall and not a totall forsaking of sinnes in men But such men must know that they haue not done enough to obtaine this treasure in leauing some faults and holding some For it is true which the Apostle Iames saith 2. and 10 verse Whosoeuer shall keepe the whole law and yet faileth in one point he is guiltie of all This the Apostle prooueth by an example as if a man haue respect of persons then he is vnmercifull towards him whom he regardeth not Now vnmercifulnesse is referred vnto murther and he that said Thou shalt not commit adulterie said also Thou shalt not kill now though thou doest not commit adulterie yet if thou killest thou art a transgressor of the law They therfore which make an outward shew of Religion but still keepe sinne in their hearts such must know that if they keepe sinne in part they shall leese grace in whole wherefore our sinnes must be left not some but all not partially but totally Thirdly men must sell sinne at once and for euer and not for a moment or a short time And herein we may easily see that many men haue rather left sinne for a season than throughly repented them thereof and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit and with the sow which was washed vnto the wallowing in the mire Now if any man aske what the reason is that some men after that they haue escaped the filthinesse of the world are yet againe entangled therein I answere because such men neuer came vnto a sound griefe for their sinnes And hence it is that many being renewed and endued with some gifts of grace yet being defiled with inward pride and lust of the heart and not labouring with might and maine to be deliuered thereof become much worse than they were before The repentance of many who haue beene Papists Atheists and whose liues haue beene stained with fornication hurts of their brethren or some other grosse faults is onely that they haue left those sinnes but such men neuer attaining vnto true remorse for their sins fall therefore into them againe or into worse if it be possible to whom the Apostle Iames chapt 4. saith Clense your hands you sinners and purge your hearts you wauering minded suffer afflictions and sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse Where the Apostle sheweth that it is not enough for man hauing offended with the harlots hauing done amisse to wipe their mouthes to come vnto the Church but they hauing displeased the Lord must weepe mourne vntill they come to sound griefe and such as is answerable to the measure of their sinnes For grieuous sinnes must be repented of with great griefe euen as sore diseases must be cured with sharpe medicines And as it is in Zacharie the twelfth Men must mourne for their sinnes as one mourneth for his onely sonne and be sorie for them as one is sorie for the death of his first borne There must be
exhortatios of the Gospell commands that which Christ is readie to giue vs and it chargeth vs not so much to do it but to beleeue that Christ by his blessed spirit will worke euery good thing in vs. For the Gospell being the Ministerie of â—â—fe giueth life and strength from aboue when we are dead weake The not discerning of this difference makes many good precepts fall to the ground The lawe indeede reueales sinne but the Gospell cures sinne the law woundeth and so must it do but the Gospell healeth vs which the law can neuer doe Hitherto wee haue heard thus much first wee must prouide that wee fight in Gods harnesse not with Satans weapons whether they be wit reason policie education or such like We fight against a Prince and principalitie who wants not wit knowledge ciuill gifts or any such things which things haue beene geuen euen vnto the heathen for they were wise and learned men yet many of them lay in great sinnes in idolatry some fearefully ended their liues Let not Christians then say haue I not wit reason and education beseeming a man Well so did the Philosophers and Poets and yet behold their fruits behold their ends but let vs deny reason and withstand wit for it will surely faâ—le in the houre of death and in the houre of temptation No gift of nature no gift of bringing vp can withstand Satan or sinne vnlesse from heauen God change vs Neither is this the sinne only of the vnregenerate but in the regenerate who still sliding to reason or ouerweying of God his power are foiled and therefore we see many ouercome who purpose to withstand yet striuing in their owne wisedome they are spoyled be their purpose neuer so great Many will say why this is a monstrous temptation I will neuer yeelde to this yet they fall This we shall see both in temptations and accusations when â—â—en striue and dispute with reason with so subtill a sophister so the more they striue the more they are intangled for they want strength to fight with the strong man who will not be subdued vnlesse we put on the armour of the stronger man which is Christ Iesus which armour is afterward set downe Neither is it enough to haue a peece of harnesse but we must haue all the whole armour for what is it to couer the head if the breast be bare what if the armes be armed when the back is vnharnesseâ— we cannot auoid the darts which come against euery place So we must not haue one grace and want another for then Satan comes in the open place who obserues whether we want a head-peece â— gauntlet a brest plate or whatsoeuer wherefore we must thinke that Satan as a politique souldier lookes not so much to the armed part as to the naked part If he seeth vs afraid of him theâ—â— will he tempt vs to dispaire if we will not be pearced with vncleannes then he will shake 〈…〉 s with couetousnes If he sees vs pettish and vnarmed with loue then Satan wil tempt v 〈…〉 o anger Alas it is our weake nature to reserue one sinne or other it giues Satan aduantage we â—e Heroaâ—an courtiers and Christians we are halfe perswaded with Agrippa to be ChristiaÌ„s but we must throughly be harnessed least as a dead flye corrupteth much good oyn 〈…〉 h one sinne we defile many graces Euery one hath his familiar sinne which 〈…〉 ur to espie as an aduersarie and to fight against as an enemie whether it bee pl 〈…〉 r couetousnes or such like Whereas then thou seest some graces yet be hu 〈…〉 hose which especially are wanting to thee and wherein thou art most vnarmed then pray labour for more helpe by grace in Christ Iesus But what if we haue good armour and all armour yet without vse of it we may be strangled in our armour What if wee 〈…〉 good graces and all graces yet without experience and vse of them our soules may 〈…〉 urthered in the midst of them Many may come to the assemblies and heare ye 〈…〉 ey either faile in knowledge or in practise of it And sure such is a man as he is in temptation What is it to haue many precepts against anger yet be ouercome of anger What is it to haue rules against couetousnes to see the issue of it yet to be a couetous man Let vs know that it is one thing to learne to fight against Satan and another to fight against men In materiall coÌ„flicts there is some time of truce but with Satan there is no truce with vs but for his aduantage for him we must be armed as well in the night as in the day in outward battels winters make warre to cease we haue no quietnes neither in summer nor in winter That yee may bee able to withstand The Apostle describes our enemies If wee had to deale but with our selues or with men like to our selues or with the world wee had neede of God his power but seeing beside all these wee are to deale with all the hellish armie much more we neede this we are not only to fight against the flesh and the world but against the diuels neither must we thinke that Paul denieth in this place that wee should fight with our owne corruption but he sheweth we fight not only with ourselues and with the world but with Satan too and so that we neede more armour By two things hee describes our enemies by their might and subtiltie For their might he cals them principalities and powers This title is giuen to the diuels Rom. 8. Colloss 1. Indeede these names are giueÌ„ to the good Angels as Ephes. 1. Hebr. 1. so that looke what titles are giueÌ„ to the good Angels are giuen to the wicked spirits which except sanctification are equall in gifts to the good Angels for though these spirits haue lost their goodnes yet haue they not lost their strength and wisedome They be worldly gouernours God be blessed their gouernment reacheth not to heauen but to the world yea of the darknes of the world Thus he distinguisheth of the world as it is by creation and so God is the prince of it and as it is now by corruption and so the Diuell is the god of the world This teacheth vs wheÌ„ Satan shall preuaile euen ouer men liuing in ignorance and vngodlines The world was made good by creation but degenerated to euill by corruption Well we see the diuell is called the prince of the world and he saith of himselfe that all is his It is not so by creation but be the righteous iudgement of God all is in his hands to punish our sins or try our faith It followes to speake of his subtiltie in these words Against ambushments c. Euen as ambushments are vsed priuily to vndermine the enemy so by wiles Satan goeth about to trap vs. But this is larger said against spirituall wickednesses If one could see the enemie he might be
preuented but wee cannot see the operations of the diuell because hee is spirituall and therefore we neither can by sense nor by reason discerne him so that hee is not only a layer of ambushments but of spirituall ambushment Yet note though they be spirituall yet not in goodnes but in wickednes In heauenly things Though Satan be the prince of the aire yet here it is meant that he fighteth against men in heaueÌ„ly knowledge By creation they had much good knowledge their goodnes they haue lost their knowledge is retained Againe Paul saith there is a mysterie of iniquitie shewing that as there is a mysterie of godlines so there is a mistery of wickednes and therefore Satan is said to change himselfe into an Angell of light which is because he will come in good things in knowledge in spirituall exercises and falsely and wickedly glose on them by that great practise and experience which from their first fall they haue learned Thus Satan comes euen in good things Worldly wise men distinguishing whether the enemie by strength or by subtiltie doth most â—â—rt conclude that the subtill enemie is most dangerous Alas we are in euill case then hâ—â—ing to doe with enemies not only strong but subtill it were enough to deale with an enemie hauing but one of these qualities but we fight with theÌ„ that haue both that is both strength subtilty so that we know not whether they are more strong or more subtill â—wo vses there are of this doctrine One is we must not make it a slight matter of the eâ—â—â—ie The other is that we be not too much afraid Both these are dangerous extremitieâ— Some vile heretikes deny there is a God or a diuell or that the diuell is so strong and subâ—â—l as he is Indeed men will not speake thus but they shew it by their peace in themselues in their liues which sheweth that men do not belieue there is a battell For we see wee are now at peace and why because there are no enemies But were it so that the enemies were in the field would wee not feare Did we belieue that Satan could sit in our consciences deluding iudgement and vnderstanding and casting a myst on reason would wee â—â—â—t be more jealous of reason would we not be more fearefull of our selues yes surely Let vs then consider that besides our selues which were enough Satan addes both corruption to iudgement and affection And herein specially Satan shewes himselfe a subtill Apostata in that hee cares not whether we be sound in iudgement and corrupt in life or carefull in life and corrupted in Religion so we may be one Hereof it comes that heretiques are precise in life and good Christians are so carelesse in conuersation so either he gathers false conclusions on good principles or else glorious sequeles of rotteÌ„ premisses To go back to the plaine sense of these men the meaning is not that we fight not with flesh and bloud at all but wee chiefely or onely fight not with flesh and bloud The like speech is in the word as Thy name shall not be Iacob but Israel that is Iacob only Againe in the Epistle it is saide The word is not in word but in power that is the Gospell is not chiefely in word or only in the word Againe Rom. 7. Galat. 5. it is plaine we fight with flesh and bloud And Iohn 15. wee fight against the world Wherefore seeing we fight not against our selues onely but against such aduersaries as whet vp our selues against our selues and therefore we stand in neede of all the armour that may be which wee shall see to be more requisite if wee consider that it were enough to fight with an aduersarie either strong or wise but seeing we conflict with them who for strength and subtiltie too are equall with the good Angels For their power these aduersaries are called Powers as Coloss. 2. Rom 8. So are the good Angels Powers as Ephes. 2. Heb. 1. Herein the euill spirits differ from the heauenly spirits in that these are from heauen for the good of the Church those are gouernours of the world that is of the corrupt estate of the world so that their whole power is against the children of the world Satan may strike the children of the best but slay them hee can not CHRIST calleth Satan the Prince of the world and Paul calleth him the god of the world Christ calleth him a strong armed souldier or giant yet God be blessed all his strength is in the world Well then be he more fearfull to vs then Goliah to the army of Israel be it that he be as a roaring Lyon at whose voyce all the silly beasts stand trembling be it that hee so astonish terrifie our conscience that we know not what to thinke or to speake yet all is to the terrour of the wicked But behold besides his strength Satan is spirituall inuisible not to be discerned and therefore more dangerous in that wee can not preuent him nor his temptations being aboue nature and aboue reason cannot be descried vnlesse aboue nature and reason we be either very well taught of the Diuell or of God To this vnsearchable nature hee is occupied in heauenly things but as a spirituall wickednes not goodnes To shew how hee is spirituall we see in this in that he is an Angell of light he tempted Christ with scripture he set the Pharises in diuelish wisedome against Christ he subornes false heretikes yea his subtilties shal be such by Christ his owne testimonie that euen the elect if it were possible should be deceiued And Paul speaking but of the childe of Satan the Antichrist reports that hee shall be mightie in power in miracles c. Only this is our comfort that this wisedome is but wickednes which is the only thing wherein they be distinguished from the good Angels with whome in wisedome and strength Satan is equall Here ought wee to blush in that wee desire rather learning wisedome and power wherein Satan and wicked men haue not only bene equall to vs but aboue vs and we lesse desire goodnes wherein we are like to God to good Angels and the children of God For this may be a speciall marke that wee belong to God when wee rather desire goodnes than those other qualities wherein we are equall but to the Deuill Be we neuer so learned he is more learned be we neuer so strong he is stronger For is not he mightie in power that can so trouble the aire as he did to Iob and as oft as he doth in that boysterous manner that no naturall Philosopher can giue a reason of it In Exodus wee know that the Lord vsed euill Angels to trouble the Seas Psal. 78. the Lord is said to send euill Angels to trouble theÌ„ And as godlines is a mysterie so there is a mystery of iniquity and the Lord sending an effectuall illusion 2. Thess. 1. on theÌ„ that receiued not the word in loue
these words For that they trust not in God they declare both by neglecting the lawfull meanes and also in vsing vnlawfull meanes Some we see trust in friends some shoulder out as they thinke the crosse with their goods some fence themselues with authoritie others bathe and â—aste themselues in pleasures to put the euill day farre from them others make flesh their arme and others make the â—edge of gold their confidence and these men when they seeke for helpe at the Lord meane in their hearts to finde it in their friends good authoritie and pleasure howsoeuer for feare they dare not say this outwardly Againe here we are to obserue vnder what shelter we may harbour our selues in the showers of aduersitie euen vnder the protection of the Almightie And why Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie And here in effect is shewed that whosoeuer putteth his trust in God shall be preserued otherwise the Prophet his reason here had not been good Besides we see he pleadeth not by merite but sueth by faith teaching vs that if we come with like faith we may obtaine the like deliuerance It followeth in the Psalme vers 2. O my soule thou hast said vnto the Lord Thou art my Lord my weldoing extendeth not to thee In this conference with his soule Dauid setteth downe the reason more at large why he trusteth in God that he will preserue him first he acknowledgeth his owne vnworthinesse secondly he giueth himselfe to the Saints Thou hast said vnto the Lord. Here he confesseth that whatsoeuer good thing he had he receiued it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward but vnfainedly in his soule also from the heart inward and in that he passeth from the conference with his soule to speake vnto the Lord he sheweth that God knoweth how his soule lieth not and that he did behold the sinceritie and simplicitie of his heart herein So that he dealeth not before men alone or with his lips but with God also and trauaileth with his owne soule wherein he cleereth himselfe of hypocrisie and by his owne practise conuinceth and condemneth those kinde of men who say one thing with their lips and meane another thing in their hearts Wherefore we are to learne that in our prayers we deale not with men but with God We must not so much labour for a set order of words as for a well ordered heart and we must not vse these words as before men alone with our lips but in our soules and in the presence of God to wit Lord thou hast redeemed me Lord thou hast saued me and I say to my soule that it should acknowledge thee to be my Lord my Redeemer and my Sauiour and therefore should vse all things to thy glorie Thou art my Lord my soule O Lord hath tasted of thy goodnesse and by good proofe I finde that thou doest gouerne me My weldoing extendeth not to thee oh what shall I render vnto thee my God for all thy benefits towards me what shall I repay alas I can doe thee no good for mine imperfect goodnesse cannot pleasure thee who art most perfect and goodnesse it selfe my weldoing can doe thee no good my wickednesse can doe thee no harme I receiue all good from thee but no good can I returne to thee wherfore I acknowledge thee to be most rich and my selfe to be most beggerly in weldoing so farre off is it that thou standest in any neede of me Wherefore I will ioyne my selfe to thy people that whatsoeuer I haue they may profit by it and whatsoeuer they haue I may profit by it seeing the things that I haue receiued must bee put out to loane to gaine some comfort to others whatsoeuer others haue they haue not for their priuate vse but that by them as by pipes and conduites they liberally should be conueied vnto me also Wherefore in this straine wee are taught that if wee be the children of God wee must ioyne our selues in a holy league to his people and by mutuall participation of the gifts of God wee must testifie each to other that wee be of the number and communion of Saints and this is an vndoubted badge and cognisance of him that loueth God if he also loueth them that are begotten of God Wherefore if wee doe professe our selues to bee of God and to worship him then must we ioyne our selues to the Church of God which with vs doth worship God And this must we doe of necessitie for it is a branch of our beleefe that there is a communion of Saints in the Church and if we beleeue that there is a God we must also beleeue that there is a remnant of people vnto whom God reuealeth himselfe and communicateth his mercies in whom we must haue al our delight with whom we must communicate according to the measure of grace giuen vnto euery one of vs. But to the Saints that are in the earth and to the excellent all my delight is in them The Papists could abide no Saints but them which are in heauen which argueth that they liue in a kingdome of darknes and erre not knowing the Scriptures nor the power of God for if they were but meanly conuersant in the Scriptures in the holy Epistles they should finde almost in euery Epistle mention made of the Saints who are thereunto called in Iesus Christ through whom they are sanctified by the holy Ghost And marke he calleth them excellent Some thinke rich men to be excellent some thinke learned men to be excellent some count men in authoritie so to be but here wee are taught that those men are excellent which are sanctified with God his graces True it is that learning wisedome authoritie honour gold and credit are the excellent gifts of God in their kinde and yet haue they not true excellencie in themselues for they make not the possessors of themselues excellent because the wicked may haue them as well as the good and these things we see for the most part are as they are that haue them For if the good man haue them he vseth them reuerentely moderatly thankfully he applieth them â—o good vses and so maketh them serue to the furtherance of good purposes Againe if an euill man haue them he vnreuerently vsurpeth them immoderatly vseth them and vnthankfully is puffed vp with them he turneth them to euill vses and by them promoteth ill causes Wherefore this excellencie which is the fruite of God his spirit is in it selfe only good and this indeed maketh men truly excellent Some say the Prophet meaneth that seeing he cannot doe good to God he will deserue well of his Saints but this is but one part of his meaning so that he meaneth this and somewhat more that is that he will delight in them and that not only to doe them good but also to receiue good from them as may appeare
me wisedome in the secret of mine heart And Psal. 139. 23 Trie me O Lord and know mine heart proue me and knowe my thoughts In the night Of his holie exercises in the night the man of God speaketh Psal. 119 55. I haue remembred thy name in the night O Lord and haue kept thy law And Psal. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements And vers 148. Mine eyes preuent the night watches to meditate in thy law The Physitians affirme that our dreames in the night season are agreeable to our musings in the day time and that our affections in our sleepe doe much follow the complexions the repletiō or euacuation of the bodie according to these they say also are the dispositions of the minde naturally without some violent alteration or extraordinarie operatiō And surely a man by diligent obseruation may espie his inclination of minde as well by his dreames sleeping as by his cogitations waking or rather the better by how much the night is more free from those troubles which worke great perturbations violent distractions of the minde in the day So that the agitations of the minde are by so much the more strong and effectual by how much it is more free and naturall which experience may teach both in them that are renewed and such as are vnregenerate The Philosophers not much disagreeing say that the ciuill vertuous man is much affected in the night according to his actions in the day and that the vertuous and the vicious man concerning halfe their liues that is the night seasō or sleeping times doe nothing differ sane that the dreames of the vertuous are good the dreames of the vitious are euill which if it be so then much more shall they whose hearts are throughly sanctified with the spirit of God either find comfort in good things or sorrow for their sinnes euen in the night season Such is the mercie of our God that he ceaseth not to continue our knowledge and to teach vs by his spirit and meditation euen in the night season and if at any time they breake forth into more sensuall libertie proceeding from their naturall appetite they make this profite of it by iudging that the Lord correcteth these wandring thoughts in the day by confused dreames in the night and their impure cogitations waking by vnchast imaginations in sleeping By the reines I gather is signified not the spirituall parts of the minde but the more grosse sensible parts of the bodie separated farre from the heart and that part which conceaueth and seemeth to be the Prophet his sense Psal. 51. 6. vers which before we alleadged that the Lord will not to that part which is most sensuall haue libertie giuen and that he hath charged the reformation of the soule to stretch it selfe to the most naturall parts and which are common with vs to brute beasts that euen in them also we should be sanctified Thus we see there is no part of vs whereof the Lord in mercie hath not care euen in the night in which one blessing the Lord will discerne and distinguish vs from brute beasts and more confirme vs in godlines For it is no small benefit if we rightly consider it that the spirit of God should so moderate with a continuall regiment our affections that if our imaginations burst forth wee should receiue the checke and be controuled in the night and by comparing one thing with another long agoe forgotten that the Lord should bring things againe to our remembrance Thus when we know we lye on the Lord his bed that in darke we must behold him present and feele our affections rectified our reines sanctified and our bed vndefiled we may be assured of some further sinceritie of our hearts wrought by his holy spirit and doubtlesse as we sayd before there is no small tryall of our hearts euen in our dreames when all things being more quiet then in the day greater oportunitie is offered of entering into our selues and furnishing our selues with serious deuises whether it bee in good or euill Wherfore God his children are not so lightly to passe ouer their night-thoughts but that they obserue in them either the mercifull corrections of God of some sinnes past or his gratious admonition of some sinnes to come or else his fauourable instructions concerning some sinne present which not beeing repented of will as well breake forth openly in the day as secretly in the night Nights To conclude we see in Dauid a minde throughly sanctified where the spirit of God keeping a continuall residence wrought a continuall progresse and growing in spirituall knowledge as well by nights as by dayes It followeth in the next verse I haue set the Lord alwayes before mee for hee is at my right hand therefore I shall not slide Hauing shewed before his delight in the Saints his hatred of Idolaters his stayed and full contented minde in God as his portion and inheritance who as well continued in him as he did begin his grace and that not only more openly in the day but also more secretly in the nights the Prophet now declareth how by all this hee was mooued to thinke that God was at all times in all places present with him both as a Lord to suruay his wayes least he should slip grossely and as a father to comfort him when he slipt of infirmitie His meaning and intent then is thus much that hauing seuered himselfe from Idolaters and ioyned in league with the Saincts wholy resting himselfe on the Lord and his word he desired nothing more then as the Lord had set a continuall watch ouer him both by day and by night so he might haue his heart in continuall awe to bee prepared for the Lord his presence The selfe same obedience the Lord requireth of Abraham Genes 17. 1. saying I am God all sufficient walke before me and be vpright that is seeing I am able by mine Almightie power to bring to passe whatsoeuer by couenant in mercie I haue promised to thee make me the arbiter of thy thoughts the suruayer of thy words and the viewer of thy workes commit thy wayes vnto mee in all things Neither must we thinke this to be enioyned to Abraham alone that others be exempted from this obedience but that euery true Israelite euery good Christian and true beleeuer who looketh with Abraham for God his power in accomplishing his promises must be assured hereof like as he was For where wee looke for like mercie we must performe like dutie and where wee hope for the like grace wee must haue the like faith albeit not in so great proportion yet in some acceptable measure following him whose example Rom. 4. we must not thinke so much to be person all as reall and for imitation How we should thus walke before the Lord we are taught of the holy Ghost Micah 6. 6. Wherewith shall I come before the Lord and bow my selfe
God the Sonne and assuredly warranted by the ministerie of the word and working of God the holy Ghost No. Why then should I doubt that my sinnes are freely pardoned Can a man by reason conceiue the mysterie of the Trinitie in vnitie the distinction of natures in one person Christ Iesus the secret working of the holy Ghost in them that are called the rising againe to life the dead bodie consumed to earth No we walke not by reason we liue by faith and we beleeue against reason euen because the spirit of God by the preaching of the word hath sealed and beareth record of of these things to our spirits Wherefore seeing we haue no warrant of any thing concerning faith but by the word and by the spirit and the same word and spirit assure vs as well of one parcell of faith as of another what blockishnes is it to beleeue all other points that doctrine and to doubt and call in question one concerning the forgiuenes of sinnes and seeing we beleeue as great things what peeuishnes is it to doubt either of the comfortable assuraÌ„ce of our saluation present or to despaire of finall perseueraÌ„ce in time to come Against these we see the man of God opposeth his glorious reioycing wherefore the holy Ghost speaketh Rom. 5 1. Being iustified by faith we haue peace toward God through our Lord Iesus Christ. And 1. Pet. 1. 8. You beleeue in Christ and reioyce with ioy vnspeakeable and glorious In which point we are taught that this reioycing of the heart praising of God with our tongue and holie securitie of the whole man is the spirit of faith and this is our true ioy euen our assurance that we are righteous in Christ that God is our portion our inheritance our guider gouernour and preseruer of vs to life euerlasting yea and this fruite of faith is a sure token of faith though it be not alwaies and in all men in like measure Howbeit where the want thereof is felt we must remember both to mourne and groane in our spirits for the want of it and also waite on God in the meane time and vse all meanes possible to recouer the same This certaintie of our saluation spoken of by Paul rehearsed of Peter and mentioned of Dauid Psal. 4 7. is that speciall fruit then of faith which breedeth that spirituall ioy and inward peace which passeth all vnderstanding True it is all God his children haue it not One thing is the tree and another thing is the fruite of the tree one thing is faith and another thing is the fruite of faith And that remnant of God his elect which feele the want of this fruite haue notwithstanding faith which manifesteth it selfe in them by groaning and sighing for it and by the complaining of the absence of it For albeit indeed there is no greater argument that a man is aliue than his liuely quicke and cheerefull spirits his fresh memorie nimblenes and agiâ—itie of bodie yet it is some token also of life when a man not hauing in himselfe this alacritie of minde acrimonie of weldoing can complaine of his lumpish earthly and dead spirits dull memorie and heauinesse of bodie as one that feareth and suspecteth these things to bee forerunners of some fainting languishing or dangerous sicknesse which is towards him And surely God his children who hath been made drunken as it were with this spirituall gladnesse are often wained from it either for their triall how highly they esteeme it or to punish them for some sinne past or else to forewarne them of some sinne to come Wherefore when any such morse of our spirits and extraordinarie deadnes doth come vpon vs let vs thus commune with our owne hearts Surely all is not well I must looke out I haue not heard the word cheerefully I cannot reioyce with his Saints I am subiect to some trouble and must preprare my heart for some crosse I must rouse vp my selfe raise vp God his spirit in me that I may recouer that life which is in Christ without the wich I am thus dull or rather dead The Prophet Dauia as wee knowe Psalm 119. finding in himselfe this vntowardnesse to good exercises the want of this delight the losse of God his countenance counteth himselfe as dead and hauing these things hee thought himselfe aliue It is a wonderfull thing to see it is a wonderfull thing I say to see how naturall a thing it is to all men to seeke a quiet minde and glad heart how vnnaturall it is to wish for sorrow of minde and griefe of heart and on the other side to behold the securitie of men in neglecting the meanes of true ioy and their vndiscreete plunging of themselues in endlesse and easelesse sorrowes in pulling vpon themselues sorrow after sorrowe and that with phantasticall delights all which kind of pleasures haue either their present paine or paine to come accompanying them and therefore worthily are they compared to the cracking thornes vnder the pot which make a sodaine blaze and are quickly out So the pleasures of fooles vanish away without any issue yea they are so farre from bringing any ioy in the houre of death that euen then most will they sting and accuse vs for dishonouring of God On the contrarie when wee feele the glorie of God to be our chiefest ioy and the peace of the Church with the feeling of our saluation to be the peace of our minds we haue that gladnes and calmenes of a good coÌ„science which God reserueth in store as a treasure and pretious iewell whose vertue is to comfort vs in time of greatest trouble whose operation is to draw ioy out of the bottomlesse pit of sorrowe when the world doth hate vs to shewe how God doth loue vs and when our minds are deiect to bring a pawne from God his spirit to our spirit to assure vs that our troubles shall haue an issue to God his glorie and our saluation This solace only cleaueth vnto vs in death and in sicknes and in time of trouble and therfore the more carefully must we vse the meanes whereby we may buy and purchase the same when wee want it let vs complaine and mislike our selues accusing our selues of some sin past or enarming our selues for some euils to come Vndoubtedly the iealozie of God his children ouer the securitie of these times maketh them to suspect that men may beare out themselues in good things for a time to serue persons time and place and that for lack of this true ioy and delight in them they will fall away and deceiue especially when men come to their libertie and are without controulement of person awe of any place or regard of any time Men for a time be hearers of the Gospell men may for orders sake pray sing receiue the sacraments but if it be without ioy will not that hypocrisie in time breake out will they not begin to be wearie nay will they not be as readie to heare any
by their doings the Lord hath pronouÌ„ced by the mouth of his Prophet Malachy that he will bring a curse vpon them and will curse their blessings he will corrupt their seede and cast dung in their faces Thus will the Lord deale with such vnfaithful seruants that nothing shall prosper but euen their very seede shall be corrupt and he shall be called to a straight account and he shall beare the burden not only of his owne sinnes but of all the sinnes of the people and euery soule that hath perished thorough his negligence shall be laid to his charge and so shall he become a notable Diuell in hell there to be tormented with euerlasting and vntolerable paine Finally if the people doe not their dutie vnto the Minister they shall make him full of griefe and sorrow maruellously troubled in spirit nothing ioyfull in his calling but alwaies mourning and moreouer the Lord will harden the peoples heart that the word shall not be profitable vnto them but euen as S. Paul testifieth a â—auor of death vnto death and in the end they shall be rewarded in hell fire which shall neuer be quenched nor the worme shall neuer die but there shall be weeping and gnashing of teeth Thus haue we learned first how necessary a thing it is to haue Ministers in the Church of God because without them the people should be as sheepe without a shepheard ready to be deuoured of their aduersary the diuell secondly that the Lord hath appointed them to this vse by them to call together the number of them that shall be saued by the preaching of the word wherewith he hath giuen them power to open heauen to all beleeuers and to giue as good assurance of their saluation by the word as if Iesus Christ himselfe were present to certifie the same and on the contrary to shut out all the vnpenitent from the kingdome of heauen and to binde them ouer to euerlasting woe which they shall be so sure of as they see the light that shineth in the day And therfore it behoueth all such as desire to be saued to learne the way to saluation of them and to harken vnto them for because the Lord hath appointed no other meanes in the world for to attaine to the knowledge thereof and hath said plainely that whosoeuer will not beleeue the truth at their hands shall not beleeue though one should come from heauen to tell them who shall be saued and another from hell to tell them who are damned We haue also heard that when the Lord determineth to beget soules he appointeth spirituall fathers fit and able for that purpose by reason that he giueth them gifts for the accomplishing of that busines and herewithall we haue learned what is the duty of these spirituall fathers or Ministers which we finde to consist in foure principall points 1. He must reade and study the word of God diligently that he may be able to teach and instruct his people 2. When he hath studied he must come forth and deliuer wholesome doctrine that their soules may be refreshed for therefore must he study to haue knowledge for them and sing to himselfe and his muses not filling himselfe so full of knowledge till he become as a tunne that will giue no sound but he must keepe knowledge not only in his heart but also in his lips for the Minister must be the mouth of the Lord from whence Gods people must know the will and counsell of God also he must obserue the true order of teaching that is to build vpon the true foundation Iesus Christ for he that buildeth vpon any other foundation is an Antichrist and not the Minister of God but the messenger of Sathan Moreouer he must by all meanes pricke forward the godly to increase in godlines beate downe the obstinate and hardharted with the terrible iudgements of God and after to raise vp thâ— penitent with the sweete promises of the Gospell the which he must doe not onely openly in the pulpit among the congregation but priuately also in euery house because that generall doctrine doth not driue the people to such a consideration of their estate as when they are particularly admonished of their sinnes exhorted to repeÌ„t for them Thus must the Minister labour to make his doctrine profitable and that continually supposing it not sufficient to be done now and then but he must do it in season and out of season omitting no opportunitie wherein the Lord may call home some into the Church of Christ and that God may the rather vouchsafe to blesse his ministry he must pray continually for himselfe and his people both openly and priuately be very circumspect in administring the Sacraments 3. He must liue a godly life aad set himselfe as example for his flocke to follow and so much the rather ought he to looke more neerely to all his waies because the aduersaries if any thing be otherwise than well with the Ministers will straightway with open mouth blaspheme the Gospell which is most pure and vnreproueable whereas if they haue nothing whereof to accuse the Minister neither can they blame the word which they onely heaue at to ouerthrow it if it were possible taking occasion by the Minister to blame the word For an other cause also must he liue vnreproueable and that is because hee must watch ouer the soules of other which charge he cannot performe except he be able to watch ouer his own Thirdly in this respect that his election may be surely known vnto himselfe least in preaching of the election vnto other he be a reprobate himselfe So that when he threatneth the iudgements of God against other hee shall condemne himselfe and when he raiseth vp the penitent with the promises he himselfe shall fall into the hole of his owne condemnation and no man shall be able to comfort him 4. Last of all he must â—â—â—â—e his flocke so deerely that he must giue his life for them But because it were contrarie to the wordes of our Sauiour Christ to say he might not flye at any time and on the other side if wee say he may flye wee should put no difference betweene the true Ministers and the hirelings wee haue heard that the Lord will teach his faithfull Ministers by his holy spirit when it is good to flye and when not Thus much haue we learned concerning the dutie of Ministers In the second part we haue heard the dutie of the people towards their Ministers which we haue learned to consist first in obedience because it were altogether in vaine and an vnprofitable labour for the Minister to teach the people if they should not bee obedient vnto his doctrine and also because it is impossible for any to bee saued that will not bee obedient vnto the word of God besides which the Lord hath appointed no meanes for man to attaine vnto the knowledge of saluation and therefore hath he giuen it vnto his
if thy brother repent seauentie times seauen times thou shouldest forgiue him doth he perswade him truly confessing that hee will forgiue him and shall not then the Lord be mercifull vnto thee if thou confesse in giuing thee remission of thy sinnes and sanctification from thy sinnes Yea God is more mercifull than man when man truly confesseth We are to pray that the ministery may be recouered that the Ministers being humbled the people may also ioyne with them Another kinde is to confesse to men and not only vnto God otherwise it is hypocrisie as it is though we confesse to men and not to God We must confesse to men when we owe some dutie or when we are to receiue a benefit by them We owe them dutie when we are admonished secondly when we haue offended them They that vse good meanes and come by authoritie we must confesse vnto theÌ„ Mat. 18. Where there must be a yeelding or a proceeding with farther processe Luk. 17. It is required that a man should acknowledge or he cannot haue forgiuenes Where men offending are admonished I will confesse say they vnto God not vnto you when as the Lord requireth that it should first be done vnto men First reconcile thy selfe to thy brother then vnto God We offend our brethren when we iniurie them secondly when we are authors or counsellers of them vnto euill or thirdly when we giue them euill example Whether we haue iniured them in their bodies goods or good name Leuit. 6. 4. the same day the sacrifice was to be offered the same day must satisfaction be made And where iudgement is threatned men refusing to satisfie the parties God will not forgiue who is also offended for God requireth confession and man satisfaction Many haue charged others to do euill and haue wrought euill with others the one being humbled the other will not be perswaded it is so but hauing hurt them in their soules though by confession we cannot recouer them yet we must shame our selues vnto them that they may haue the cause of sinne vpon themselues If thinking of these things in our studies yet if we practise them not our prayers will not be acceptable We are to receiue benefit when we would haue aduise from them or would be comforted of them and we would haue aduise when we are tempted vnto sinne or accused in our consciences for sinne Though men cannot accuse vs yet there are many times speciall sinnes that we cannot get peace with God for or power to ouercome them these must be confessed to men that we may get strength in wisedome Iam. 5. Where I take acknowledging to be more than confession for a man cannot acknowledge a thing but he must needes confesse it but he may confesse and yet not acknowledge And there the Apostle speaketh of recouering one from sinne when they are tempted as the whole scope of the place sheweth In accusation the Diuell will lay sinne to our charge and the conscience is feared both in reason and affection then there must be recourse to our friends Experience wofull enough will witnes this some for light matters haue hanged themselues who if they had opened their griefes might haue beene recouered as some haue beene whose throats haue beene ripped and others who haue beene found lying in the waters God hath appointed a communion of Saints and if we will not partake of their counsâ—ile we may be brought downe for not disclosing as others haue beene There is another higher sight of diuinitie and better faith of godlines when there is griefe for sinne or for temptation to a sinne or thirdly for lying in sinne and not getting out of it and also for being prouoked to grosse sinnes Many men lying in a sinne when neither by praying nor fasting nor hearing nor otherwise they can get out of it they must seeke for strength at others and desire their prayers The Papists will haue vs bound to the Ministers S. Iames more large To come out of sinne is the best way to shame our selues and acknowledge it and this meanes vsed plainely will driue Satan away for comming neere vs. The temptations are many times strange thoughts to blaspheme God and iniurie highly whom most we loue and many such like things The family of loue had these temptations and many others who haue bene giuen ouer grosely because fighting with an euill conscience they did not vse the meanes of getting out And these are laid vpon men for corrections for things past for remedies for things to come to passe and for prouocations vnto prayer No remedie is so great as to disclose them to thy friend who loueth thee and will pray with thee Choyse must be vsed of those in whom we will disclose especially of a spirituall father must our choyse be spirituall for discerning well of the temptation and for wisedome in prescribing a remedie Not those who say it is fond lessening the sinne which should be waighed as it is that the iust proportion of Gods iudgement may be seene neither to those that shal aggrauate it least they terrifie thee too much When sinne fighteth then learning will not so much preuaile Satan is such a subtle Sophister A father he must be a brother a sister a righteous man as S. Iames saith who must haue the affection of a father for compassion taciturnitie and not vpbrayding Compassion that the heart may bleed as of a tender father and mother that though the sin be not ours yet we may haue a fellow feeling for the mercifull is blessed which followeth the poore in spirit Taciturnitie that the sinne being close it may neuer goe further thaÌ„ the cause is Vpbrayding is such a thing as it feareth many because it is the propertie of worldly men to keepe men vnder by that meanes but these fathers may not doe it Though it be true that many meeting such a father they will not vse him as a father which appalleth the spirit of a good father who if in wisedome hee shall but touch any thing that may be thought to be disclosed he is thought to doe it to vpbrayd them FINIS THE SIXTEENTH SERMON Galath 6. vers 14. 15. Be it farre from mee that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world For in Christ Iesus neither circumcision auaileth any thing nor vncircumsion but a new creature HAuing finished in a late Treatise the doctrine of the true obseruation of the Sabbath as a furtherance to nourish religion in them that are alreadie called we now haue purposed considering the small proceeding in Christian profession which ought to be found in this ripenes of the Gospell more glorious and abundant to entreate of such matter as being most agreeable to them that as yet haue not tasted how sweete Christ is and his Gospell very profitable for our senseles age wherein Christ is almost vtterly forsaken may breede some loue of religion
time deserueth damnation and either shal be recompenced with the death of the sinner or hath beene alreadie requited with the torments of Christ which serueth 1 For confutation of the Papists that little regarding the commandements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commandeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not taste not handle not in the Apostles time concerning all which he saith That they perish with the vsing seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their workes of supererogation if GOD command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction hath God enioyned vs to obserue his precepts so exceeding carefuly and diligently then let nothing draw vs there-from no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise or precise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it and we be derided and abused for the doing of it yet let vs proceed still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty and our hire is so great for the performance of the same which will also be inlarged as our integritie shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably with all other good blessings and let this be a motiue further to incite vs to such diligence that the Lord is much displeased with remisnes and negligence sloathfull persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelesnesse in those holy workes whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more strokes from his hand and rebukes from his mouth that will be for his comfort ¶ Vers. 5. Oh that my wayes were directed to keepe thy statutes IN the former verse the Prophet Dauid obserues the charge which God giues and that is that his commaundements be diligently kept Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie and therefore as â—he by the spirit desirous to discharge it and yet by the flesh not able to discharge it he breaketh out into these wordes oh that my wayes were directed c. Much like vnto a childe that being commaunded to take vp some great weight from the ground is willing to doe it though not able to doe it or a sicke patient aduised to walke many turnes in his chamber findes a desire in his heart though vnhabilitie in his bodie to doe that which he is directed vnto This an holy Father founde in himselfe and therefore hee prayeth to God after this sort Da quod iubes Domine iube quid vis Giue me Lord power to doe that which thou commaundest and then commaund what thou wilt Dauid sawe by the light of Gods spirit wherein true blessednesse did consist namely in the obseruation of Gods lawe willing was hee to attaine that blessednesse but seeing that his wayes were not Gods wayes nor his thoughts Gods thoughts hee obseruing his owne wanderings desires to bee directed in the good wayes When thou hearest saith Augustine this interiection of wishing then acknowledging the word of wishing laye aside the pride of presuming For who can say that hee desires that which hee hath so in his owne free-will that hee can performe it without any helpe If then a man desires to doe that which God hath commaunded hee must desire God to giue that which hee hath commaunded For of whom else should hee desire it but of the Father of lights from whom as the holy Scripture affirmeth doth come euery good and perfect giâ—t This then is as much saith that holy Father as if Dauid should say I haue learned of thee O Lord my Maister that it is necessarie to keepe thy commaundements I none desire thine helpe that I may keepe them for thou giuest both the will and the decide according to thy good pleasure The like to this hath the Prophet Ieremie chapt 10. 23. O Lord saith hee I knowe that the way of man is not in himselfe neither is it iâ— man to walke and to direct his steps Salomon saith the heart of man purposeth his way but the Lord doth direct his steppes Prou. 16. 9. Dauid againe saith the steppes of man are directed by the Lord Psalm â—7 23. And therefore hee prayeth after this sort Psalm 86. 11. Teach mee O Lord thy way and I will walke in thy truth O knit mine heart vnto thee that I may feare thy name The word directed in the originall signifieth to strengthen or to establish noting thereby his owne and all mens insufficiencie either to knowe affect beleeue or obey Gods will much lesse to continue therein vnlesse it please GOD to giue assistance Out of this prayer of Dauid we may obserue 1. The infirmitie of man to doe that which is pleasing to God 2. The desire of the godly to doe that which may please God 3. The confession of the godly that without Gods assistance they can performe no good thing 4. The meanes which are to bee vsed for the keeping of Gods commaundements namely the consideration of our owne weakenesse and prayer to bee directed in the wayes of God and that therein wee may walke vntill our dying daye ¶ Vers. 6. Then shall I not be ashamed when I haue respect to all thy commaundements THis verse hath an excellent dependance on the former there hee desired to bee directed by God here he sheweth the benefit of that direction namely that hauing respect vnto all Gods commandements he should neither be ashamed as some translations read it nor confounded as others haue it In the 22. verse he desireth God to remoue from him shame and contempt here he sets down the meanes to auoide both
yeares Against an vtter desertion in this kinde Dauid prayeth in this place and according to S. Augustine is in effect thus much O Lord if lest I should be proud and should say in my prosperitie I shall neuer be remoued it pleased thee to tempt me yet forsake me not ouerlong that is if thou haue thus forsaken me that I may know how weake I am without thine assist mee yet forsake me not vtterly lest I perish I know that of thy good will thou hast giuen me strength and if thou turnest away thy face from me I shall forthwith be troubled O forsake me not that I perish not If Christ be a sleepe the shippe is in danger and if the Lord absent himselfe but for a while we are not able to stand in temptation And yet it pleaseth the Lord to exercise his deerest seruants oftentimes with these desertions For as that iudiciall diuine Maister Perkins obserueth whom I follow in that which followeth the blessings that God bestoweth on them are of two sorts either positiue or priuatiue positiue are reall graces wrought in the heart by the spirit of God priuatiue are such meanes whereby God preserues men from falling into sinne as crosses desertions And these in number exceed the first as long as men doe liue in this world Before it can be declared what these desertions are this conclusion is to be laid downe He which is once in the estate of grace shall be in the same for euer This appeareth in the eight of the Romans 30. Where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken so that he which is predestinate shall be called iustified glorified And a little after he saith Who shall lay any thing to the charge of Gods Elect and Who shall seuer vs from the loue of Christ and I am perswaded that no creatures shall be able to seuer vs from the loue of Christ which he would not haue said if men being in the estate of grace might fall quite from grace And how should they which are iustified haue peace with God if they were not sure to perseuere righteous before God to the ende And how shall it be said that hope maketh not ashamed because the loue of God wherewith God loues his Elect is shed abroad in their hearts by the holy Ghost which is giuen them if any may vtterly fall from that loue How should the testimonie of the spirit which testifieth to the Elect that they are the children of God be true and certaine if it may be quite extinguished Lastly how shall that of Iohn be true they went out of vs because they were not of vs if they had beene of vs they should haue remained with vs if a man may wholy fall from Christ which hath once beene made a true member of him Our Sauiour Christ saith My sheepe heare my voyce and I know them and they follow me and I giue life eternall to them and no man shall take them out of my hand or out of my fathers hand and whatsoeuer my father giueth me shall come vnto me and whosoeuer commeth to me I will not cast out And if any of the Elect being effectually called might wholy fall from grace then there must be a second insition or engrafting into the mysticall body of Christ and therefore a second Baptisme nay for euery fall a new insition and a new Baptisme which must in no wise be graunted wherefore they which are predestinate to be in the estate of grace are also predestinate to perseuere in the same to the end Hereupon it followeth that the desertions of Gods Elect are first of all partiall that is such as wherein God doth not wholy forsake them but in some part Secondly temporarie that is for some space of time and neuer beyond the compasse of this present life For a moment saith the Lord in Esay in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee saith the Lord thy Redeemer And to this purpose Dauid well acquainted with this matter prayeth Forsake me not ouerlong This sort of Desertions though it be but for a time yet no part of a Christian mans life is free from them and very often taking deepe place in the heart of man they are of long coÌ„tinuance Dauid coÌ„tinued in his dangerous fall about the space of an whole yeare before he was recouered Luther coÌ„fesseth of himselfe that after his coÌ„uersion he lay three yeares in desperation And common experience in such like cases can make record of loÌ„ger time The maner God vseth in forsaking his owne seruants is of two sorts the first is by taking away one grace and putting another in the roome the second by hiding his grace as it were in a corner of the heart God takes away his grace and puts another in the roome diuers waies 1. First he bereaueth his owne children of outward prosperitie yea he will loade them with crosses and yet he wil make a good supply by giuing patience Dauid is driuen out of his kingdome by his owne sonne a heauie crosse yet the Lord ministreth an humble and patient spirit so as he was content to speake If the Lord thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes So likewise Christian Martyrs are bereaued of all outward safetie and laid open to the violence persecution of tyrants yet inwardly they are established by the power of the might of God when they are most weak they are most strong and when they are most foiled then they obtaine victorie 2. Secondly the Lord cuts off the daies of this life and for recompence to his own elect giues life eternall The righteous is taken away froÌ„ the euill to come This is manifest in Iosias of whom it is said Behold I will gather thee to thy fathers and though shall be put into thy graue in peace and thine eyes shall not see all the euill which I will bring vpon this place 3. Thirdly God takes away the feeling of his loue and the ioy of the holy Ghost for a season then in the roome thereof he kindles an earnest desire thirsting with groanes and cryings vnto heauen to be in the former fauour of God againe This was Dauids case when he complained and said My voyce came to God when I cryed my voyce came to God and he heard mâ— in the day of my trouble I sought the Lord my sore râ—nne and ceased not in the night my soule refused comfort I did thinke vp â—n God and was troubled I prayed and my spirit was full of anguish Selah The like was the estate of the Church making her mone vnto God in Esay O Lord why hast thou made vs to erre from thy wayes and hardened our hearts from thy feare returne for thy seruants sakâ—
and for the tribes of thine inheritance 4. Fourthly God graunts his seruants the holy meanes of saluatioÌ„ namely preaching prayer Sacraments holds backe the efficacie of his spirit for a time In this case they are like the corne field that is plowed and sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ when she comes into his wine-seller she fals into a swowne so as she must be staied with flaggons and comforted with apples because she is sicke of loue 5. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as a prisoner who hath escaped the hand of his Iayler hath an affectioÌ„ to run a thousand miles euery houre but hauing happily his bolts on his legges hee cannot for his life but goe very softly gauling and chafing his flesh and with much griefe falling againe into the hands of his keeper This is it that Paul complaineth of when he saith I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my mind leading me captine to the law of sin which is in my members O wretched man that I am who shall deliuer me from this body of death This second manner of Gods forsaking of his Elect is when hee hides his graces for a time not by taking them quite away but by couering them by remouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde weather bearing neither leaf nor fruite but looke as though they were rotten dead because the sappe doth not spread itselfe but lies bid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himselfe for euer Ana will hee shewe no more fauour is his mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull hath hee shut vp his â—ender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie workes another Clay spittle tempered together in reason should put out a mans eyes but Christ vsed it as a meanes to giue sight to the blind Water in reason should put out fire but Elias when he would shew that IEHOVA was the true God powres water on his sacrifice and fills a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes his heart touched to feele the huge loath some burden of them and therefore to be waile his wretched estate with bitternes of heart Hereupon hee presently thinks that God will make him a firebrand of hell whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance neuer to bee repented of The man which hath had some good perswasion of Gods fauour in Christ comes afterward vpon manie occasions to bee troubled to be ouerwhelmed with distrustfullnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue been but an hypocrite in former times for the time present a castaway But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point that the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this Desertion can discerne no difference betweene himselfe and a cast-away and the rather if with this Desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusation of the Diuell which are oftentimes very irkesome and terrible but against the wrath of a reuenging God This hiddden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can do And it hath his fits after the maÌ„ner of an ague in which euen Gods own seruants ouercarried with sorrow may blaspheme God and cry out that they are damned Iob was in this estate as hee testifieth Oh that my griefe were weyed saith he and my miseries were layd together in the ballaâ—ce for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almighty are in me the venome thereof doth drinke vp my spirit the terrours of God fight against me And further he complains that the Lord is his enemy that he sets him as a But to â—â—â—â—â—e at This was Dauids temptation when hee said O Lord rebuke mee not in thine anger neither chostise mee in thy wrath haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it followes that when any that hath bene a professor of the Gospell shall despaire at his ende that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Maister Chambers at Leycester of late in his sicknesse grieuously despaired and cried out that he was damned and after dyed yet it is not for any to note him with the black marke of a reprobate One thing which he spake in his extremitie O that I had but one drop of faith must moue all men to conceiue well of him For by this it seemeth hee had an heart which desired to repent and belieue and therefore a repentant beleeuing heart indeed For GOD at all times but especially in temptation of his great mercy accepts the will for the deede Neither is it to be regarded that hee said he was damned for men in such cases speake not as they are but as they feele theÌ„selues to be Yea to go further when a professor of the gospell shall make away himselfe though it be a fearefull case yet still the same opinion must be carried First Gods iudgements are very secret 2. They may repent in the very agonie for any thing we know 3 None is able to comprehend the bottomles depth of the graces mercies which are in Christ Iesus Thus much of the manner which God vseth in forsaking his Elect Now followe the kinds of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children This befell Christ on the crosse My God saith he my God why hast
thou forsaken me this was the complaint of Gedeon Did not the Lord bring vs out of Egipt but now the Lord hath forsakeÌ„ vs deliuered vs into the hands of the Midianites Iudg. 6. 13. M. Robert Glouer martyr at Couentrie after hee was condeÌ„ned by the Bishop was now at point to be deliuered out of the world it so happened that two or three dayes before his death his heart beeing lumpish and desolate of all spirituall consolation felt in himselfe no aptnesse nor willingnesse but rather a heauinesse and dulnesse of spirit full of much discomfort to beare the bitter crosse of Martyrdome readie now to bee laide vpon him wherevpon hee fearing in himselfe least the Lord had withdrawn his wonted fauour from him made his moane to one Austine his deere friend signifying vnto him how earnestly he had prayed day and night vnto the LORD GOD and yet could receiue no motion nor sense of any comfort from him vnto whome they saide Austine answered againe willing him patiently to waite the Lords pleasure howsoeuer his present feeling was yet seeing his cause was iust and true he exhorted him constaÌ„ntly to sticke to the same to play the maÌ„ nothing doubting but the Lord in his good time would visite him and satisfie his desire with plentie of consolation c. The next day when the time came of the Martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none suddainly he was so replenished with the holy Ghost that he cryed out clapping with his hands to Austine and saying with these words Austine he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly danger to liberty of life then as one passing out of the world by any paines of death Desertion in sinne is when God withdrawing the assistance of his spirit a man is left to fall into some actuall and grieuous sinne And for all this no man is to thinke that God is the authour of sinne but onely man that falleth and Sathan A resemblance of this truth we may see in a staffe which if a man shall take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his hand though he neuer push it downe it fals of it selfe In this desertion was the good King Hezekiah of whom the holy Ghost speaketh thus Hezekiah prospered in all his waies therefore dealing with the Ambassadours of the Princes of Babel which sent to him to inquire of the wonder which was done in the Land God left him namely to the pride of his heart to exalt himselfe in tempting him that he might trie out all that was in his heart To this place appertaine Noahs drunkennesse Dauids adulterie Peters deniall of Christ. The reason of such desertions may be this If a patient shall be grieuously sicke the Physition will vse all manner of meanes that can be deuised to recouer him and if he once come to a desperate case the physition rather then he will not restore him will imploy all his skill he will take poyson and so temper it and against the nature thereof he will make a soueraigne remedie to recouer health The elect children of God are diseased with an inward hidden and spirituall pride whereby they affect themselues and desire to be something in themselueâ— foâ—â—h of Christ and this sinne is very dangerous first because when other sinnes die in a man this secret pride gets strength for Gods grace is the matter of pride in such wise that a man will be proud because he is not proude for example if any shall be tempted of the diuell to some proud behauiour and by Gods grace get the victorie then the heart thus thinketh Oh thou hast done well thou hast foiled the enemie neither pride nor any other sinne can preuaile against thee such and such could neuer haue done so and a very good man shall hardly be free from such kind of motions in this life Secondly there is no greater enemie to faith then pride is for it poysoneth the heart and maketh it vncapable of that grace so long as it beareth any sway for he that will beleeue in Christ must be annihilated that is he must be brused and battered to a flat nothing in regard of any liking or affection to himselfe that he may in spirit mount vp to heauen where Christ sits at the right hand of the Father and as it were with both the hands of faith graspe him with all his blessed merits that he may be wisedome righteousnesse sanctification redemption life good workes and whatsoeuer good thing he is neither in nor by nor for himselfe but euery way forth of himselfe in Christ. Now this blessed condition of a beleeuing heart by naturall selfe-loue selfe-liking is greatly hindered God therefore in great mercy to remedie this dangerous corruption lets his elect seruants fal into trouble of minde conscience if they happily be of greater hardnesse of heart into some actuall sin so declaring his wonderfull mercy in sauing them he is faine against his mercy to bring them to his mercy and by sin to saue them from sin By this means the Lord who can bring light out of darknesse makes a remedy of sin to slay pride that inuisible moÌ„ster of many heads which would slay the soule Though this be so yet none must hereupon venter to coÌ„mit any sin against Gods commandemeÌ„ts least in so doing they cast away their soules For the godly man though he fal into sin yet it is against his purpose and it makes his hart to bleed the course of his life shall be alwaies vpright and pleasing vnto God because he is led by the spirit of God The ends for which God vseth desertions are three the first is the chastisement of sins past in the former part of mans life that he may search them out coÌ„sider them he hearâ—ily sorrowfull for them for this end was Iobs triall Thou writest saith he bitter things against me and makest me to possesse the sinnes of my youth The second end is that God may make triall of the present estate of his seruants not that he is ignorant what is in man but because he would haue all men know themselues To this effect saith Moses And thou shalt remember all the way which the Lord thy God lead thee in the wildernesse for to humble thee and to prooue thee to know what was in thine heart whether thou wouldest keepe his commandements or no. This also was the end why the Lord left Ezechias to prooue and trie what was in his heart The triall by desertion serueth for two purposes for other whiles the Lord vseth it for the manifestation of some hidden sinne that the godly may
word parables hee saith that fathers must teach them to their children and we know that the things which fathers must teach to their children ought to be verie easie and plaine The word then is said to be ful of mysteries or parables to all those whose eyes the Lord hath not inlightned and whose hearts he hath not touched by his spirite But as for them who are beloued of God whom the Lord bestoweth his spirit vpon for their direction those haue an easie entrance into his word and they do behold the mysteries of the law Therfore saith Christ vnto his Apostles To you it is giuen to know these things but to the other are all things spoken in parables Then it is for good cause that the Prophet desireth to behold these mysteries yet hee restraineth his desire and desireth to know no other mysteries than are contained in the word Many would gladly desire mysteries and many flie to reuelations yet they will not bee kept within the bounds of Gods word but wil needes follow the speculations of their own fantasies of this sort is the Family of loue But we must desire with this man of God to behold mysteries and keepe our selues within the compasse of the word euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof that we neuer bee like the carnall Protestant which resteth in the outward word neuer crauing for Gods spirit to helpe their vnderstanding therein neither yet like the phantasticall Familie of loue which followeth reuelation and illumination without the word Vers. 19. I am a stranger vpon earth hide not thy commandements from me I Am a stranger vpon earth He setteth downe another reason why he would be instructed in the law of the Lord because he is but here a stranger that is that he had not here any long abiding place but continued here for a while And this doe all the men of God professe Heb. 11. vers 14. that they looked for another citie and therefore God was not ashamed to be called their God so in another place Dauid saith I am a stranger as all my fathers were If this were the affliction of Gods childreÌ„ in times past it must be in vs now if we with them will be partakers of the same promises in the kingdome of heauen We see then where we must make the beginning of all godlines and good religion euen in denying this world and acknowledging our selues to bee but pilgrimes in the same When a sonne is sent beyond the seas to learn the tongues c. and hath his time appointed him how long hee hath to tarrie the consideration of that time if he be any thing toward will moue him to take paines that when he returneth home hee may please his father So let vs then often set our times before vs let vs in time learne knowledge and apply our hearts speedily thereto Againe if we be strangers we haue fewe friends and many enemies and therefore it standeth vs in hand to bee carefull of the lawe of God which may teach vs that good path in which if wee walke we shall well please God and so be guarded and defended against our enemies We haue our own corruption to striue with the vanities of the world the euill examples of wicked men to prouoke vs to doe the like their malitious practises against vs and the great enemie of mankinde the diuell and with principalities and powers in heauenly things If wee doe well and wisely consider of these enemies wee shall soone see what neede we haue to be instructed in the law of God that wee may bee able to resist them Hide not thy Commandements from me The Prophet beholding these enemies craueth of the Lord that he would not hide his commandements from him This hiding doth the Prophet oppose to that inlightning which hee spake of before as our Sauiour Christ doth when he saith I thanke thee O Father that thou hast hid these things from the wise and reuealed them vnto babes where is signified that vnlesse the Lord doe reueale his law vnto vs he is said to hide it for it is hidden from vs and we cannot attaine vnto the knowledge of it vnlesse he make it knowne vnto vs. Vers. 20. Mine heart breaketh for the desire to thy iudgements alway THe Prophet sheweth the vehemencie of his desire when he saith that his soule fainteth for the desire thereof So in another place he saith that his heart panâ—â—t and that his soule cleaueth to the dust many such complaints the man of God maketh wheÌ„ he seeth the Lord withdrawing his spirit from him that he cannot so clearely see into Gods word as contrariwise he sheweth his ioy that in heart hee conceiueth when the Lord by his spirit doth open his sight that he can feele some comfort thereby when he saith How sweete are thy precepts vnto my mouth Oh how loue I thy Law c. Many men being not acquainted with this practise of the Prophet doe thinke that it is some melancholike humour c. when they see Gods children suddenly sorrowfull or suddenly full of reioycing but those that haue experience of these things doe know that the griefe sitteth neere their heart when they cannot feele comfort in Gods word and that then they are most comforted when the eyes of their mindes are most inlightned For seeing that our nourishment and life is in the Word we ought continually to fetch nourishment from thence by meditating therein Therfore many are on a sudden cast into great sadnesse and heauinesse of heart and yet they know not for what cause whereas this no doubt is one among the rest because they vse not to meditate in Gods word therefore by this meanes would the Lord driue them to his word that there they might find comfort and so for euer after haue the word in greater estimation and bestow greater diligence thereupon By iudgements here is meant the whole word of God whether it be promises or threatnings wherein the Lord â—heweth himselfe to bee as good as his word in performing and bringing to passe that which he hath spoken This desire which the Prophet had to Gods Commaundements it was not for a start and soone done but it was continually wherein he sheweth a plaine difference betweene a true desire and that which hath no truth in it for there is not the wickedest man that liueth but he may for a time seeme to haue very good things in him and at a start the most wicked will make a shew of very good desires but all this is like a morning clowde and soone vanisheth away therefore if wee will haue our desire to be true let vs also labour that it be continuall Vers. 21. Thou hast destroyed the proud cursed are they that doe erre from thy commaundements THe Prophet doth not let passe Gods iudgements without profit but meditateth vpon them that thereby he may bee kept in greater
obedience because the Lord hath in former times executed his iudgements he will shew himselfe righteous still and therefore the Prophet gathereth that though the wicked bee not all presently punished yet they are all accursed and in time they shall be punished By erring hee meaneth not euery slip but the falling away from God Vers. 22. Remoue from me shame and contempt for I haue kept thy testimonies IN this confidence that the Lord will destroy the wicked hee assured himselfe that hee would defend him against those that set themselues against him The iudgements of God then haue these two effects first to humble him secondly to comfort him as portion 7. and 15 so that he feareth when his heart is broken hee also loueth when he receiueth hope of helpe in confidence whereof he maketh this prayer The vse of Gods iudgements vpon others must we make to ourselues first that we be brought to acknowledge our deserts and so feare and to behold his iustice that we may haue assurance of mercy This is hard to flesh and blood for some can be brought to reioyce at the destruction of others and cannot feare some when they are feared cannot receiue comfort But those which God hath ioyned together let vs not seperate therefore let vs make these vses of Gods iudgements His prayer is this Lord let not mine enemies which pursue an euill cause let them not haue their desire in bringing mee to contempt least whiles I labour to keepe thy Law and â—m become contemptible thy Lawe also should receiue some blot First here we see that it is no strange thing that they which keepe Gods CoÌ„mandements should be standred and therfore we must reforme our iudgement which is ready to condemne those of whom they heare an euill report Secondly seeing hee prayeth against contempt he sheweth that contempt is the greatest crosse that can come to the childreÌ„ of God for many could loose their goods which yet would be grieued for the losse of their name hee here prayeth so not onely because of that naturall cause which hee had but chiefely because his name was ioyned with the glory of God All the punishmteÌ„s of Christ did not so much grieue him as wheÌ„ he was reproched therfore the diuel chiefely goeth about this that when this coÌ„meth to passe that all speake euill of vs we might doubt whether our cause were good or no so fal away therfore the Prophet prayeth thus earnestly against it When we are brought to contempt for our deserts we ought not otherwise to be grieued than that God is dishonoured but when hee shall by this meanes bring vs to the knowledge of our sinnes then shall wee bee content to shame ourselues because thereby we shall glorifie God Vers. 23 Princes also did sit and speake against mee but thy seruant did meditate in thy statutes HE was thus abused euen by Princes these did speak against him eueÌ„ in iudgement whither he was drawne as a malefactor therefore he praieth thus earnestly against it We must then prepare ourselues for euill words not only of the coÌ„mon sort but also of the chiefest Dauid had coÌ„fort in Gods statutes When we are thus dealt with rightfully then let vs be humbled but if in a good cause we be thus dealt with then let vs take heed for the diuel wil goe about either to make vs vse vnlawfull shifts meanes as to reuenge to lie or to contend by our owne wit and policie and to flatter and confesse that to bee a fault which is none or els altogether to despaire of helpe or to be carelesse of our calling and to cast it off that thereby he may haue more aduantage for he will make vs wearie of wel doing by trouble therfore many are ouercome thereby The helpe against al these is Gods word for that will assure vs that our cause is good and that God will helpe vs therein Vers. 24. Also thy testimonies are my delight and my counsellours BY this meanes had hee help by the Word by making it his delight and counsellour for this the diuell in trouble will goe about to bring men to their wittes end or else to breake their hearts and make them faint and a wounded spirit who can beare He put not away craft with craft but made the commadements his counsellours whereby hee first learned wisdome then good meanes to withstand the wicked Hereby then we shall not onely haue wisedome but also comfort we are not come yet to be called afore Princes yet who so will liue godly in Christ shall haue troubles though not alwaies in goods nor life nor banishment yet in reproch and contempt euen from thy wife thy seruants thy children thy neighbours c. The word teacheth that reproch is not without cause for when the wayes of a maÌ„ please the Lord the righteous shal be his friend the beasts of the field shall be at league with vs therefore there is some sin in vs which the Lord by this meanes would correct then let vs first looke to that and then seeke to the word that there we may find comfort wisdome to sustaine vs. For this is the cause that we are without comfort in our trouble because we meditate not in his statutes make them our counsellors If thou be Gods child and despisest lighter troubles hee will send greater till he haue broken thy heart but if thou belong not to God the curse shal be hid from thee thou shalt be eaten vp before thou be aware Thou must not striue with the diuels weapons as to requits euill for euill for fire is not quenched with fire but with water euill is not ouercome with euill but with good and therefore rough speeches must be ouercome with gentle and euer when thou art vncourteously dealt with then consider thine owne sinnes and labour to feele them and thy heart shall be brought downe for then shalt thou be brought to the presence of God who wil not suffer thee to be honoured because thou hast not honoured him c. yet consider that he doth but fatherly correct thee and therefore put thy trust in him Marke what wisdome he hath giuen to his children in the like troubles and then goe to him by prayer and lay open thy selfe to him with hope and faith and thou shalt haue comfort But if when the tentation commeth we cannot come to the word and to prayer that thereby we may finde comfort we haue not laid vp the word in our heart though we can say it all by heart therefore wee must turne a new leafe and learne after to lay vp the word in our heart PORTION 4. DALETH Vers. 25. My soule cleaueth to the dust quicken me according to thy word THe comfort and wisedome which he had was by vicissitude and change sometime comfort sometime sorrowe so Gods children finde this change both into ioye and sorrowe those know this that haue experience of it others knowe it
not Here then is a mirrour of Gods children the worldly minded men would alwayes keepe one tenour and neuer bee moued but the children of God doe thus change they cannot finde this wisedome and comfort at the first but then when they are brought lowe Many when they heare a promise thinke to haue it by and by but they maâ—ke not that a promise and the fruition of it is not all at once for the lawe will make them fit before they enioy it This causeth many to fall from the promises which seemed to beleeue because they haue not helpe at the first but the children of God melte and cleaue to the dust and yet trust in God and waite on him and then feele comfortâ— others in the beginning of trouble pray and waite a little but if helpe come not quickly then cast they all away But the child of God hath a patient spirit and therefore feeleth comfort when the hasty minded man wanteth not his woe He marketh the deliuerance of others and hopeth for the same and so waiteth still on God Hee was as good as dead and saw no helpe but the word The nature of man is readie to trust in meanes so long as hee hath them therefore God pulleth all meanes from vs that we may onely trust in him Let vs thinke that God hath deliuered others and therefore hee will deliuer vs. ¶ Vers. 26. I haue declared my wayes c. VEers 59. He considereth his wayes that is his inward imperfections outward aberrations from the straite and stâ—eight wayes of God and here he is not ashamed to declare them that is to acknowledge and confesse that all this came vpon him because hee was forgetfull to doâ— Gods will My soule claue vnto the dusâ— because I claue not to thee I haue declared my wayes of wickednes teach thou me the wayes of rigtâ—eousnesse I haue declared my wayes Our wayes are our sinnes or rather that course which we followe in sinning wee ought with the Prophet to declare them that is wee must deale with our sinnes as the iudge dealeth with malefactors 1 Apprehende 2 Aâ—raâ—gâ—â— 3 Condemne our selues as guiltie before God For he that hideth his 〈◊〉 shâ—k not prâ—â—pâ—r Proâ— 28. 13. See what declarations or rather declamations the Saints mâ—â—e against themselues 2. Sam. 12. Psal. 32. 51. Neh. 9. 33. 34 35. Daâ— 9 5 6. 7 8. 9 10. It were good for vs in our life time to keepe a register of all our sinnes to recount them often before God that hauing from him our estâ—ere â—ere wee may not hereafter bee called to an account Men carefully looke how they stand in the world but are carelesse to see how they stand before God and therefore may iustly haue the statutes of bancke-rupts sued against them And thou heardest me This is the benefit that commeth vnto vs vpon the vnfained confession of our sinnes He that confesseth and forsaketh them shall finâ—e mercie Prou. 28. 13. Vncouer thou God will couer declare thou God will heare In the seate of Iustice vpon earth we say open confession open confusion here it is farre otherwise 1. Ioh. 1. 9. And thou heardest me God heareth our prayers two wayes first in mercie when he granteth the requests of such as call vpon him in the feare of his name Secondly hee heares mens prayers in his wrath Thus he gaue the Israelites quayles at their desire Psal. 78. 29. 30. 31. and Hos. 13 10. 11. Thus men often times curse themselues and others yea their children caâ—tell and accordingly they haue their wish Dauid was not euer heard at the first neither are we ouer heard at the first It pleaseth God to deale with vs as with the woman of Canaan Matth. 15. 24. 1. To proue vs by delay 2. To exercise our faith 3. That we may acknowledge from whom we haue receiued that which we praied for 4. That wee might more esteeme of the graces giuen by importunitie 5. To whet on our desires after such things as we pray for and 6 that others may learne that he that beleeueth will not make hast Isay 28. 16 Nay it pleaseth God ofteÌ„times not to heare vs at all 1 Because we theÌ„ know not to aske as we ought Matth. 20. 22. 2. Because wee aske amisse Iames 4. 3. 3. Because they are not good for vs 2. Cor. 12. 7. But because the Prophet saith thou heardest me after what maÌ„ner doth God heare the prayers of his seruaÌ„ts Answer 1. By graunting the thing which was asked according to his wil. 2 By denying the thing desired by giuing something proportionable vnto it We aske temporall he giues spirituall blessings we aske deliuerance he giues patience The Cup was not remoued at Christs prayer his manhood was inabled to beare Gods wrath The pricke in the flesh was not taken from Paul but he heard this voyce My Grace is sufficient for thee Teach me thy statutes This often repetition of this one thing in this Psalme argueth 1 The necessitie of this knowledge 2 The desire he had to obtaine it 3 That such repetitions are not then friuolous when they proceed from a sound heart a zealous affection and a consideration of the necessitie of the thing prayed for 4 That such as haue most light haue little in respect of that they should haue 5. As couetous men thinke they haue neuer gold enough so christian men should thinke they haue neuer knowledge enough ¶ Vers. 27. Make me to vnderstand the way of thy precepts and I will meditate in thy wonderous workes HE goeth on in his former petition and considering that euerie man is a beast in his owne vnderstanding like the owle that cannot beholde the sunne and the Mole that wanteth sight hee desireth that God would partly by his spirit partly by his ministers partly by afflictions partly by studie and labor make him to haue a right and sounde vnderstanding not onely of his statutes but of the wâ—y of his statutes that is after what sort and order he may liue and direct his life according to those things which God hath commaunded him in his Lawe Learne heere first how hard a thing it is for man ouerweening himselfe in his owne wisedome to knowe Gods will till God make vs to knowe wee are fooles and slowe of heart to belieue all that is written in the Worde till CHRIST open our eyes Luke 24. wee say with Nâ—câ—demus how can these things be Iohn 3. Secondly it is not enough to vnderstand the Word but to knowe the waye to walke in it that by it wee may be directed what to doe when where and how wee ought to performe euery action And I will meditate or as some reade speake of it as if he should say if thou teach me I by thy grace shall teach others and surely to what ende doth God giue knowledge but that wee should be carefull to edifie others by it Wee may not desire this knowledge onely to know
when as they that trust in lying vanities doe forsake their owne mercie Ionah 2. 10. And graunt me graciously thy word He boasteth not on his owne merits but desireth all for Gods goodnes and till it please God to make vs rest in his word and in that alone we shall be carried about with euery blast of new doctrine runne a whoring after our own inuentions and neuer be guided in any good way ¶ Vers. 30. I haue chosen the way of truth and thy iudgements haue I layde before mee THough the Prophet prayed in the former verse against the way of falshood and lying yet it seemeth that by the spirit of God hee had made choyce of a good way for here hee protesteth that for his part hee had chosen the way of trueth and laide before himselfe the waye of Gods iudgements God layde before him two wayes the one straite the other wide the one of life the other of death the one of lying the other of truth which doth hee choose the waye of trueth that is that path which leadeth to trueth and wel-doing and in one word to him who is the way the truth and the life But how comes it that hee makes this choyce is it in the power of his free-will nothing lesse no man can come vnlesse he be drawn walke vnlesse he be directed runne vnlesse he bee enlarged or choose this waye vnlesse hee bee guided by the worke of Gods spirit without which we can doe nothing I haue chosen why then should not wee chuse it surely hee maketh this confession both to stirre vp others by his example and to testifie his resolution that though hee were in danger for this choyce and had fewe companions yet hee for his part would neuer seeke out any other way as Ios. 24. 15. Ioh. 6. 67. 68. 69. The way of truth thus he stâ—leth the word of God which alone shewes man the waye by which hee may walke safely and vprightlie But before a man can bee set in this way hee hath many seducements offered vnto him to drawe him into by paths It seemeth that Dauid ouercame them all made Gods word that Ariâ—dnes threed by which he passed through all sorts of Labyrinths If wee intend to make choyce of any other waye doubt not but we shall haue counsellors enough but this is the waye chuse it And thy iudgements haue I laide before me 1. Thy word according to which thou wilt pronounce sentence that haue I saide before mee it is euer in my sight it is my counsellor my comforter my guide and gouernour O happie Dauid if thou hadst euer done so then hadst thou not fallen either by pride of heart in numbring the people or vncleanesse of life with the spouse of Vriah Hence springs all impietie that we laye not GODS iudgements before vs. ¶ Vers. 31. I haue cleaued to thy testimonies O Lord confound me noâ— IF euer good man had occasion by crosses to forsake his profession and hold of pietie Dauid had neuer was man more beloued of God yet neuer was man so molested by men remember his troubles and his truth will appeare Did hee now forsake his standing abandon his generall or start aside like a broken bowe no he did not In the Lord was his delight in Gods word was his comfort He did cleaue so fast vnto the word of God in which his will is testified to man that no trouble could make him to forgoe his hold Mee thinkes I may bring in heere Paul speaking as Dauid doth Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or naked â—â—sse or perill or sworde As it is written for thy sake are we killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him thâ—t loued vs. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall bâ—e able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE Rom. 8. 35. c. Confounde mee not If I cleaue not to thy testimonies thou wilt confounde mee as all they are who start aside from thee if I cleaue vnto thy testimonies men will confounde mee O LORDE suffer mee not to bee confounded by them or to doe that whereby I may be ashamed either before thee or before any man Thus Dauid fearing that by daily accidents his faith and profession might be shaken and he should in the ende become a scorne to his enemies as who more scorned then the most godly desireth that he might haue as he had trusted such good successe that vpon none occasion that hold which he had laide vpon Gods word might be taken from him Where we see it is the custome of the wicked to put most shame vpon them who desire to sticke most fast vnto God and to serue him with greatest sinceritie this is the great griefe of Gods Saints that they are thus confounded for well doing let them goe on as Dauid did let them pray as Dauid here doth in the ende they shall either see the confusion of their enemies or else reioyce in consolation of a good conscience that they are hated without a cause ¶ Verse 32. I will runne the waies of thy commaundements when thou shalt enlarge mine heart THis last verse is a golden verse in which he sheweth principally with what speede and cheerfulnesse he will serue God But because this race celestiall cannot be vndertaken vnlesse we know Christ and in him the remission of sinnes which alone knowledge doth enlarge the heart drawing it out of the dolors of death and perfuming it with a new ioy by which it resteth quieted in the Lord therefore as before he desired to be quickened and cheereÌ„d according to Gods word so heere he promiseth that he will most cheerfully goe on in the waies of Gods statutes where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne and the furie of his enemies of whom he was in danger I will runne c. it is a metaphor borrowed from runners in a race who questionles doe runne with speede Such an one was Ahimaaz 2. Sam. 18. who outâ—an Chushi to bring Dauid tydings of Absolons death And Iohn who did ouerrunne Peter to the sepulcher Iohn 20. 4. Dauid will imitate these runners he will make hast and delay no time to keepe Gods righteous iudgements So would Paul himselfe Philip. 3. 13. I forget that which is behinde and I endeuor myselfe to that which is before And followe hard towards the marke for the price of the high calling of God in Christ Iesus And to this race he exhorteth the Corinthians 1. Epistle 9. Chapter Verse 2. So runne that ye may obtaine Now in this race some creepe
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
Again the purpose of Gods spirit is not to disallowe the vse of Physicke for when Ezechias was absolued of his sinnes by Esaias then did the Prophet commaund that figge leaues should be taken and laid to it and how can he then mislike that which he there commaunded This generall doctrine then may be gathered that what disease or affliction soeuer commeth to a mans body for what cause soeuer yea though it be for the triall of faith yet the way to come out of it is to looke to our soules and to clense them for if they be once purified then the body will be easily cured For if God said iudge your selues that yee may not be iudged he will be likewise sure not to iudge vs if we will iudge our selues but when we shall begin to iudge our selues he will leaue off to correct vs Psalm 89. and 1. Corinth 11. Vers. 83. For I am like a bottell in the smoke yet doe I not forget thy statutes VVE must remember the promises the commandements in all our troubles and they will sustaine vs for if any faile in trouble it is because they trust not the promises or keepe not the commandements If we will be sure then that no affliction shall hurt vs but helpe vs and turne to our good and to assure vs of life euerlasting and to be deliuered out of them in Gods good time then let vs looke to all the promises made to vs in Christ and build a good conscience vpon Gods commaundements But if we faile in these then may we be sure that in trouble we shall faile 2. Cor. 7. And these two helpe one another If thou wilt be sound in the faith then labor to keep the commandements and if thou wilt not be driuen from the obedience of the commandements then confirme thy selfe in the promises of the forgiuenes of sinnes of Gods prouidence and of eternall life For if thou canst beleeue these then neither pleasure nor paine shall make thee forsake thy obedience but these shall be so pleasant to thee that thou shalt wholy labour to please God These two reasons Paul vseth 1. Tim. 3. to moue men to obedience First the promises of the forgiuenes of sinnes secondly of euerlasting life and to these adde Gods prouidence And this is the cause of all sinne because men beleeue not that the threatnings of God are true For if they could be perswaded of that which is Psal. 89. He will visite their sinnes c. the children of God should not need to thinke of hell and other tormeÌ„ts belonging to the wicked in the life to come Because that if they knew that though they were deliuered from paines in the world to come yet the Lord would punish their sinnes in this life and would bring them to pouerty to contempt to be reproched to be slandered c. euen this would make them loth to offend And surely the Lord will doe this for if he be neither a wise nor louing earthly father which will not correct his sonnes when they doe euill surely it must needes be that God must either be vnwise not louing or he must punish them his children that offend For though he hath made a couenant with them that hell shall not preuaile against them yet hath he not made a couenant to free them in this life because that he will driue them to the crosse of Christ by laying crosses vpon them Againe if men could beleeue the promises of God made in Christ for the forgiuenes of sinnes for Gods fatherly prouidence and for life euerlasting then would they hauing these promises purge themselues from all filthines and finish the course of their saluation in seare 2. Cor. 7. vers 1. And this beliefe in Gods promises is it that maketh men leaue sin for conscience sake to yeeld obedience to Gods will so that this beleefe bringeth forth pure obedience to Gods will Againe beleefe in Gods promises is strengthened by obedience as Peter saith Make your election and calling sure by good workes For when the Lord shal see that we haue a care to do his will then will he multiplie the graces of the spirit vpon vs so that we shal be better coÌ„sirmed in his promises If we will not then be brought to doubt or despaire of Gods promises when trouble and anguish shall come then let vs labour to build a good conscience vpon the word and commandements And if we will not be drawn away with worldly pleasures then let vs consider those promises which God hath made vnto vs. For when men begin to doubt of Gods promises they begin also to doubt of the commaundements and when men doubt of the commandements they also doubt of the promises and when men doubt of both then is sinne a light matter vnto them For faith in Gods promises breedeth obedience and obedience confirmeth saith in the promises therefore we must labour for them both and pray for both Vers. 84. How many are the daies of thy seruant when wilt thou execute iudgement on them that persecute me THis verse the second verse shew that it is lawfull for Gods children to make knowne their infirmities to him so that they waite patiently for helpe from him For this onely displeaseth him when we please our selues in moyling against them otherwise when we come in reuerence it pleaseth God that we should lay out our infirmities before him Thus Abraham and Mary laying out their infirmities with misliking of them desired that they might know how the things should come to passe but Sara and Zacharie did contrarie This is a comfortable thing that when we are in any trouble we may lay our our temptations to him so that it be with trust in the promises and misliking of our infirmities with a longing after Gods mercie in a feare of his Maiestie and a desire to be helped of our euill and corrupt infirmitie When. He had beene exercised a long time and now he prayeth that he may be helped least he through infirmitie put his hand to euill Many will make their complaint but it is too soone euen before they haue been exercised But we must be contented to be in long trouble and we may yet looke for Gods helpe acknowledging it to be his great goodnes that he continued and held vs out so long in trouble Wilt thou execute This is an ordinarie prayer not against any certaine persons but rather generally against Gods enemies and their euill causes For the Lord executeth iudgement vpon his children for their conuersion as Paul Act. 9 and vpon the wicked for their confusion He prayeth against them that belonged not to God and yet not so much against their persons as their euill causes and no otherwise against their persons than they â—re ioyned with the causes And thus may we doe for the confusion of Gods enemies otherwise we cannot Vers. 85. The proude haue digged pits for me which is not after thy law
Father that gaue them me is greater thâ—n all and none can take them out of my Fathers hands Iohn 10. 29 Now if we would be knowne to delight in Gods lawe we must reade it with our eyes heare it with our eares treasure it in our memories ponder it in our hearts talke of it in our assemblies and practise it in our liues least we with Saul reiecting Gods word he in the end reiect vs. We should indeed haue this delight but we haue not by reason 1. of our naturall corruption 2. it is against naturall reason 3. it shewes vs our sores 4. we thinke it simple 5. we come with preiudicate opinions 6. we say ô it is difficult 7. we are impenitent 8. we resolue not of repentance 9. we thinke those lawes are against our profit and 10. we see that the maine promises annexed to this lawe are for hereafter in heauen not on earth But if with a pure heart knowledge of the grounds of religion loue of God deniall of our selues faith in Christ an ayming at Gods glorie earnest prayer and an holy admiration of the maiestie puritie and power of this word we set vpon it we will cast with Ierome all vaine pamphlets out of our hands and both lift vp our hands to these testimonies bend our eyes to looke vpon these statutes and set our hearts to delight in these lawes especially such as promise saluation Verse 93. I will neuer forget thy precepts for by them thou hast quickened mee THis afflicted good man is nowe comforted his comfort came from the delight of Gods law he thinks of it he feeles the force of it and therefore to the end he might euer receiue the like comforts he will bind himselfe by a promise to the Lord that he will neuer forget his precepts adding a reason they were to him spirit and life By them I will neuer forget Hee that neuer thinketh of times and things past his life is no life saith Seneca Memorie it is the storehouse of all such things as wee see heare or inuent A forgetfull minde is like the lande of Sodome in which nothing groweth which perisheth not or that Lâ—thean Lake in which nothing commeth which dyeth not or the Ostrich that forgetteth her egges or Messala Coruintes who forgot his owne name or a casting stomacke that casteth vp whatsoeuer it receiueth There are foure things which wee must forget first wrongs Leuitie 19. 18. 2. Benefites bestowed Matth. 6. 3. 3. The pleasure taken in sinne Rom. 6. 21. 4. The progresse alreadie made in godlinesse Philipp 3. 3. But manie things there are that wee must euer remember as first the mercies of GOD Psalm 103. 2. 2. His Iudgements Psalm 119. 52. 3. The day of death Luke 12. 19. 20. 4. The day of Iudgement Eccles. 11. 9. 5. The death of CHRIST 2. Tim 2. 8. 6. The vanitie of this world Psal 1 19 96. 7. The ioyes of heauen 2. Cor. 4 â—7 18. 8 The torments of hell 2. Thess 1. 8. 9. 9. The confusion of the carelesse Prou. â—4 32. 10. The taking away of the godly Isaiah 57. 1. 2. 3. 11. The liues of the godly to follow them Phil 3. 17. and 12. The law of God to keepe it I heare many complaine of bad memories they cannot carry away any thing of a sermon they forget all they reade of Gods word or good bookes Why canst thou comming to an Enterâ—ude remember much of it and of a sermon dost thou forget all Art thou able to repeate many daintie dishes set before thee in thine owne house not to record any one so much as tasted of in Gods house If thine appetite were spirituall thy memorie would be more firme then it is Olde men haue bad memories yet neuer forget where treasure is laide O but I would faine get a good memorie If I were a Physitian I might speake of many good meanes for that purpose or an Orator appoint images to place words in but I am to speake now as a diuine I aduise thee therefore to vse 1. temperate dyet 2. attention 3. delight 4. meditation or chewing of the cud saying to thy soule when thou commest home my soule what hast thou bene taught to day 5. conference 6 practise Vse memorie and haue memorie 7. presse not memorie with ouermuch at once 8. write but take heed that thy booke be not more learned then thy breast 9. binde thy selfe euer to remember somewhat especially that which doth most concerne thee 10. hoc age doe that only for which thou commest let not thy minde be at home when thou art at Church 11. draw euer as much as thou canst remember into a short praier 12. teach others that which thou hast learned 13. consider that the ende of the word is the saluation of thy soule 14. and lastly change that good word into good works I had rather with Dauid remember Gods precepts then with that mighty gouernour Mithridates bee able to speake two and twenty seuerall languages and to call with another euery souldier of many thousands in his Campe by their owne names For by them thou hast quickened mee Ten seuerall times in this one Psalme doth the Prophet make mention of this quickening partly by the way of supplication that hee might be quickened and partly by way of exaltation that hee was quickened as in this place where he protesteth with ioy that by the power of Gods worde accompanied with Gods spirit hee was as it were raised from the graue of despaire to the life of Faith and so became a liuing or rather indeede a liuely man It is reported that a Philosopher being demaunded what good hee got by the studie of Philosophie his Answere was Vt vtramque Fortunam patienter ferre possim That is I get this good that I can patiently beare either prosperitie or aduersitie If the rules of philosophie could teach him this our rules in diuinitie must teach vs as much By them saith Dauid thou hast quickened mee It seemeth that Dauid before was become as a dead man in his owne sense and feeling but now is reuiued by the word Thus Gods children both Ministers and Auditors are not alwayes alike either in their faith or the fruites of faith They haue their waxings and waynings as the Moone their settings and rysings as the Sun their ebbings and flowings as the Sea and their springing and falling as the leafe And as they that are troubled with an intermitting ague they haue their good and badde dayes Sometimes you shall see them as heauie as lead 1 by reason of the weather 2 their complexion 3 some griefe 4 some sinne committed 5 some good omitted 6 some meanes of saluation not vsed 7 some sinne not repented of 8 or not fully repented of 9 vnthankfulnesse for benefits 10 pride of gifts 11 to prouoke them to pray 12 that they may see what they are when God leaues them and not to presume vpon their owne strength At other times
dayes because wee attribute so much to ministeriall knowledge and haue felt so little profit by the teaching of the Spirit and seeing we brag so much of faith haue so little loue lastly whereas wee boast of our professioÌ„ and yet are so little profited in holy conuersation the Lord for such contempt of his trueth doth now teach vs by deluding spirits and fantasticall deuisers and the lying Familie of loue Wherefore vnlesse we be more enflamed with a loue of the truth and an hatred of heresie than we haue been it may come to passe that as in the Primitiue Church the Gospell of Iesus Christ being preached at the first of men of the lowest state and afterward for the good liking of it was brought to bee preached after the more learned sort euen so heresie now beginning in the vnlearned and ignorant people may by the iust iudgement of God for the contempt of the word take place euen among the best learned For it is as easie for the Lord in his iudgements to send a lying spirit into foure hundred learned men as to suffer the common Israelites to bee deluded therewith so then we haue the mysteries of iniquitie to teach the mysteries of righteousnes and we must learne loue of them which are the abusers of loue Wherefore if wee desire to know Christ crucified by the spirit in his word if wee will know him to be our Prophet our Priest and our King we must be new creatures for the olde things are gone and new things haue succeeded them in their place wee must let loue be laborious in vs and fruitfull in good workes But when wee haue not so good misliking of heretikes wee shall finde them as the grashoppers of Egypt we shall see new and old enemies ioyne together to the great dishonour of our God Oh how I loue thy lawe We haue then in this verse a iust occasion to examine our selues how we profit in the loue of Gods word wherein the Prophet for our example and imitation pathetically protesteth how he loueth the word of the Lord to declare that it was not in outward shew but in inward affection and that he did not indeede delude himselfe as we do in many things he proueth it by effects for that here alone is true wisedome and not elsewhere to bee found Wherefore it shall not bee amisse to gather all such proofes whereby we may see his loue was vnfained and came from the bottome of his heart The first is a speciall hatred that hee had to the contrarie that is to all false religion opposed to the true seruice of God Secondly it may be shewed in the circumstance of the time and that for two causes both in respect of the lawe which then had little countenance and in respect of his person which then did suffer contempt The third is the reposing of his felicitie in the word when either he felt the sweete promises of God or his inward man delighted with the law in that he preferred it before all profit pleasure glorie with which things naturall men are most delighted as also his great griefe of minde when either he felt not such comfort in Gods promises or his inward man not delighting in his word or when he saw any other traÌ„sgressing the same The fourth is his careful vsing of the means which were many namely his conference with Gods children either in reaching his gifts vnto them or in the participating of their gifts with him his praying praysing of God his holy meditations and his vowing with himselfe to keepe the law of the Lord. In that so vehemently he bursteth forth into this speech Oh how loue I the law we are to see his great zeale to compare our selues with it and where he saith 〈◊〉 we are to learne that if we finde in our selues any wearinesse and loathsomnesse to this exercise we are not as yet sound at the heart Concerning this word thy law we may note that he putteth the law of God his loue thereunto for his loue to God for this end because euery man wil say that he loueth God as the Turke the Pope the Familie of loue but few of vs and none of them doe loue his word For is there any heretike or hath bin who perswadeth not himselfe and would perswade others that he loueth God Wherefore to our vse we must know that if we feare the Lord we must feare him in his threatnings denounced by his word if we say we loue him we must loue his promises contained in his truth if we obey him we must obey his commandements reuealed in his will if we will worship him we must worship him according to the prescript rule of his owne ordinances For the first reason which we haue shewed to be the heartie hatred of false doctrine or false religion he saith Portion 15. vers 1. I hate vaine inuentions but thy law doe I loue And in Portion 21. vers 3. I hate false hood and abhorre it but thy law doe I loue And in the fourth Portion vers 5. he â—larly prayeth against it saying Take from me the way of lyâ—â—g and graâ—â—t me gratiously thy truth Where we see that as the mail of God sheweth his loue to the truth so he sheweth his hatred to lies Neither must we vnderstand here that which he calleth the way of lying for a breach of any particular commaundement but for a generall breach of the whole law of God for a thing opposite to the truth of Gods word so also is it to be vnderstood when the Spirit of God calleth Satan the father of lies that is of fained and forged doctrine both in religion and life as also God is said to be the Father of all truth Now it is manifest I neede not as I thinke to shew this out of the Law nor by the Prophets nor by the example of godly Kings how it is by precept commaunded and by practise vsed onely we will shew a few places in stead of many Deut. 7. vers 1. 2. 3. 4. 5. 6. Deut. 13. 6. 7. Zach. 13. 3. Where we may see that naturall loue shall giue place to heauenly loue the second table must giue place to the first and the loue of man to the loue of God Psal. 16. 4 the Prophet professeth that he will not once make mention of their names within his lips For examples we may see Reuel 2. 6. how acceptable it was in the sight of the Lord that the Church of Ephesus hated the heresie of the Nicolaitans and Reuel 3. 15. the Spirit of God reprooueth the Laodiceans because they were neither hot nor cold So grieuous a thing is it in the eyes of the Lord when the world will rather take vp false religion than zealously gainsay it But it may be that their ciuill conuersation and outward courtesie doth much slake our hatred against
their superstition and heresies But what is this such a thing to bleere our eyes hath not the like kinde of life beene pretended in the Pope in the Turke and in other kinde of heretikes But we must know that we are espoused vnto Iesus Christ and that two manner of waies first by pure meanes then by single and pure hearts rightly vsing those meanes by whose Gospell preached seeing we through him are washed and purified to be presented a bride blamelesse before God shall we thinke that presumptuous sinne shall preuaile against vs It may be we shall faile in some particular things but it shall not breake the whole course of our life we may sinne of humaine frailtie but we shall not sinne of diuellish hypocrisie temptations may giue vs a foyle but they shall not finally ouercome vs sinne may dwell in vs but it shall not raigne ouer vs. Now when a man will be ouerwise and ouer righteous not contenting himselfe with those waies which the Lord in his word hath set downe he cannot be sound because his religion being corrupt his life cannot be vncorrupt On the contrarie if we finde our sinnes to be couered in Christ that our ignorance is enlightened by his wisedome our guiltie liues iustified by his righteousnesse our vncleane affections sanctified by his holinesse and our miserable and vnstaied spirits staied vpon the hope of his redemption we may boldly say sinne shall not raigne and ouer master vs seeing God hath iustified vs who will come and lay any thing to our charge Wherefore seeing we are purified by faith and our faith is grounded on Gods word and seeing all their ciuill behauiour is hidden vnder hypocrisie couered with selfe-loue and stuffed with vaine-glorie we may boldly say they are but hypocrites deceiuing vs with the histrionicall visard of ciuill righteousnesse Furthermore if we shall compare the estate of the Church of God with the condition of the malignant Synagogue we shall see them as farre differing as the light and darknes as the shadow and the body as God and Beâ—iall As to poynt out one estate namely in affliction we shal finde in them neither faith nor constancie but hypocrisie and periurie no wisedome of the Spirit to desend themselues but dissembling to hide themselues no heauenly ioy in their suffering no patience of minde but miserable murmurings blockish vnsensiblenesse no long sufferings nor heroical spirits when they shal boyle in cauldrons as some good Christians haue done all which notwithstanding we shall finde in Christ his Church wherein they that suffer are persecuted for the testimonie of a true faith their faith is vnremoueable on the word of God their coÌ„stancie in perseuering wonderfull their wisedome in answering abounding with courage and humilitie their ioy through hope and as it were a present enioying of the life looked for vnspeakable their patience vnminishable which thing whilest the wicked Church goeth about to follow it is like an Ape imitating a man and may be compared to the Asse which would be like a Lion For daâ—e heretikes auouch their sects as the true Church professe Christ and his Gospel will they not lie and dissemble when Christians speak their conscience will they not raile when Gods children speake humbly and constantly doe they not die either like rauening dogges or else become like blockes and stockes so that Sathan seemeth euen to haue possessed them wholy Let vs see then if the malignant Synagogue doth not so farre differ from the true Church as an Ape from a man or an Asse from the Lion Againe if we looke on them in prosperitie they are nothing like vnto vs the Papists curse vs we in holinesse of the Spirit doe pray for them their Church the more it florisheth before man the more abominable it is in the sight of God our Church is all glorious within and is the beloued spouse of Christ finally they are diuels in mâ—ns shape for euen prophane Christians and Protestants dare not but in great secrecie blaspheme the name of God prophane his Sabbaths defile their bodies with adulteries yet these men will not sticke to do these things openly when light and darknesse with them are so confounded when ignorance is simplicitie when euill and good are shuffled together what constancie can be looked for among men They be bleared with the vizâ—rd of ciuill honestie which notwithstanding is to our shame in that they can doe so great things for vaine-glorie and to get credit to their sect when we cannot doe halfe so much for Gods glorie and to maintaine his word But if we will be politike to spare with Saul euill men the Lord in his wrath will make vs persecute good men for Saul not punishing Agag did afterward persecute Dauid wherefore our righteous soules must be grieued with the iniquities of our times and we must shew our zeale in religion by a hatred of lies howsoeuer they be cloaked with the histrionicall visard of ciuill honestie For as it is dangerous to aduenture our selues to be â—ainted with the grosse aire of the pestilence so must we care and make conscience to keepe our selues from all contagion of peâ—ilous vntruthes The second reason as we said is the circumstance of the time both in that his owne person was contemned as port 14. 6. The wicked haue laid a snare for me but I swarued not from thy precepts As also in that the word of God was so slenderly regarded and almost brought vnto vtter contempt as in port 16. vers 6. It is time for thee Lord to worke for they haue destroyed thy law For the first how wonderfully doth it commend his loue to the word that when they made faire profers no gaine could get him when they began to threaten him no terrour could dismay him when they circumuented him with preferments no pleasure could preuaile with him no promise could winne him For the second they oppressed him with iniuries they vndermined him with benefits they supplanted him with politike slanders and set faire faces on their vile causes and yet none of these did so preuaile that either their violence could enforce him nor their liberalitie allure him nor their policies and subtill cauilling beguile him one whit to be drawne from the true worship of God which was an infallible token that vnfainedly he loued the law O singular triall that when the law elsewhere had no entertainment yet hee did defend it though hee was so highly contemned Experience doth teach vs that the more godlinesse is oppressed the lesse it is regarded and that not of the vngodly and wicked ones onely but euen of the very children of God aswell by calling as by election Dauid Psal. 73. saith of himselfe that he fretted to see the prosperitie of the wicked Iob Ieremie Abâ—uck in times past and many of the Saints of God in our times are greatly troubled and grieued to see how it goeth with the wicked and fareth
the Prophet here setteth downe by proofe in his owne person Neither must wee thinke that as it were with a trumpet he doth here blow and sound forth his owne praise but rather by his example is desirous to stirre others vp Vers 98. By thy commaundements thou hast made mee wiser than mine enemies for they are â—uer with me THe first of the particular effects is contained in these words By thy coÌ„mandements thou hast made me wiser than mine enemies Wee see how men now adayes straine their wits to match their enemies in policies deuices but few thinke on this sound meanes whereby we shall surely preuaile against them Now if it be so that whatsoeuer is written is written for our instructioÌ„ and comfort in making mention of the meanes the Prophet of the Lord doth teach vs that it was no extraordinarie worke of the Lord proper to him but a meanes appointed of God for vs all to follow Whereby hee teacheth vs that God will blesse vs to attaine to the like wisedome if we will endeuour to vse the like meanes To apply this to our profit wee must gather the particular out of the generall doctrine on this manner whosoeuer shall haue the commaundements of God euer with him hee shall be wiser then his enemies than his teachers than the ancient but Dauid did so or wee doe so therefore Dauid and we shall finde this wisedome But some man will say Experience teacheth vs a cleane contrarie doctrine that Gods children are not so wise in their light as the children of this world are in their generation I answere That it is true experience prooueth and our Sauiour Christ teacheth but this I adde that the experience commeth from our small sight of the word and not for any want of the word it selfe when Gods children haue it on their side And our Sauiour Christ his speech tendeth rather to shew what it is through our corruption than what it ought to be so that iustly he vseth it to our shame Indeede ciuill wisedome which choketh in them all temptations with worldly delights hauing the diuell to be their schoole master doth worke in them a contentation of minde while for a season they smother as they thinke the iudgements of God breathing vpon them And because on the contarie the spirits of Gods children are occupyed in heauenly things yet often the flesh so laboureth against the spirit that whilest they would be wiser than the Lord or would vse any indirect meanes against their enemies or in vsing good meanes faile in prayer or in not staying themselues on Gods prouidence and appointed time of deliuerance it commeth to passe that they are ouercome But whilest they renounce themselues and their owne wisedome and craue counsaile of God in his word and the direction of his Spirit by prayer whilest they vse good meanes in a good cause and keeping a good conscience waite on the hand of the Lorde they shall bee sure to haue the ouerthrowe of their enemies Proofe doth teach vs that a silly soule in the Countrey which walketh in the wayes of the Lorde will soone discouer the shifting pollicies of a worldly learned man brought vp in the Vniuersitie because the wrath of the Lord hangeth ouer the one and his mercifull spirit watcheth ouer the other But so long as wee will shoote with Sathan in his owne bowe and repell policie with policie what follie shall be found in vs though we can howle loftily with the wolfe and deale cunningly with the Grecians when as the Lord will neuer suffer a good cause to be maintained by euill meanes Some of vs seeke the word but in seeking it we rest in our owne good meaning not humbling our selues before the Lord but our wisdome herein must come from the spirit For we can no more by the eie of reason see the light of the word then Howlets looke vpon the bright Sunne Wherefore the Lord will haue vs in all controuersies with our aduersaries to depend on him and to know that the cause must not depend on our owne shoulders then must we by faith in the bloodshedding of Christ beleeue that our sinnes neither new nor old shall hinder the helping hand of the Lord. We must trust on Gods prouidence and promises and stay our selues by prayer on his wisedome if we look to be wiser than our aduersaries An excellent example hereof we haue to proue that secret sinnes not repented of may hinder the Lords dealing with vs against our enemies We read that after that filthy incest mentioned in Iudg. 17. which made the Leuite whose wife was abused to cut her in twelue peeces and send her through all the parts of Israel there was warre betweene the Beniamites and Israel and the Beniamites being but few in number and maintaining an euill cause in two battels ouercame the Israelites vntil at length they humbled themselues with prayer and fasting and repented of that euill which was amongst them so that in the third assault the Lord gaue his people strength mightily to preuaile against their enemies So we may haue a good cause and vse good meanes and yet for want of reconciling our selues to God for some sinne new or old we may suffer the ouerthrow If then our cause be good we must vse good meanes faith in Christ trust in his prouidence and staying our selues on his wisedome Doe we not see by experience how the Martyrs of God humbling themselues on this maner preuailed in mightie power against their accusers Deut. 4. Moses sheweth that the enemies of God were driuen to confesse that only Gods people were wise euen because God gaue them good lawes This was it that made Ioseph wiser than his brethren Moses wiser than the Egyptians and Daniel than all the Magicians of Babylon and Dauid than all his politike enemies Marke I pray you all figuratiue hyperbolicall and darke speeches the Metaphors and Parables which are in the word of God and you shall finde that they were learned people to whom the bookes were written and had attained that measure of wisedome and knowledge which in our time none can vnderstand but they which are brought vp in learning which thing we may also obserue in them of whom the Histories of the booke of God are written and yet who were more blockish then the Iewes after they had transgressed so obstinately the law of the Lord But shall wee vnderstand this as though the children of God were in euery particular action wiser then the wicked ones No but onely in those things and then wherein and when they vsed this wisedome of the Spirit and gaue themselues and their causes to be gouerned according to Gods word Looke on Dauid who though hee was wise so long as he kept a good conscience yet harkening to policie and not willing to stay himselfe on the simplicitie of Gods word how suddenly was hee ouercome and yeelded so farre that he dissembled euen
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
the steadinesse stilnesse and mildnesse of our minde in that wee will not dispute with reason against any thing in our regeneration I see that many that wil not deliuer themselues and their reasons to be captiuated vnto the truth and refuse to beleeue the mysticall power of the Gospel are in time carried away by foule and effectuall illusions For there are many who hearing in the word of the wonderful creation redemption and preseruation of man and of the matter of the Sacramēts cannot beleeue them yet afterwards goe to witches and to be caught of the diuell which they cannot vnlesse they professe and practise an euill faith so that they which will no profit by the truth will suffer themselues to be deluded The other kinde of euill in my diuision was of things not apparantly euill As in times past we were carefull for nothing more then with libertie of minde to vse the creatures of God so now adayes nothing is lesse to be taught because loose libertie and licentiousnes serue so for the flesh and we do not by our libertie serue one another in loue We can say outward things are lawful euery man obiecteth outward things cannot desile a man I answere that when outward liberty bringeth inward bondage and the pretence of outward things lawfull hinder the necessary inward things they be made vnlawfull All things are vnlawfull saith Paul but I will not be brought vnder the bondage of any thing Well howsoeuer wee pretend this lawfull vse of outward things which in their owne natures are the good creatures to cloake our wantonnesse withal let vs know that the wickednesse beginneth in wantonnesse and wantonnesse endeth in wickednesse because it is the way of a dangerous downfall of our soules For either the Lord will punish it with present and temporall punishment or else will cast vs into some great sinnes hereafter And though I will not affirme that euery wanton young man is a meere wicked man yet I dare affirme that wantonnesse is the way to further euill Besides this am I sure of wantonnesse maketh vs vnapt to good workes it takes away the comfort of Gods spirit the ioye of the word the sweetnesse of prayer and of the Sacraments Againe as it is certaine that wantons pray not meditate not nor doe any good thing aright because that sinne desireth all euill and hindereth all good things so if the word would teach vs sinne we would learne it if it make for our good wee cannot learne it And that wee may see to how many euils youth and wantonnesse be subiect reade Galath 6. 1. Cor. 6. Eccl. 11. Psal. 25. Iob. 14. Ierem. 21. So now we know what is the meaning of the man of God in this word euill way that is that which is occasion of euill We can say in worldly things because the way is dangerous through ditches theeues pits or such like Oh that the same minde were in vs to preuent the perils of our soules Our Sauiour Christ taught vs that if our eye offend vs we should pull it out if our hand or foote offend vs we should cut them off the meaning whereof is that we should not indeed shred them off but resraine from the corrupt vsing of them and turne them to a better vse We haue shewed hitherto how carefully the man of God vsed the meanes to godlines and also how carefull hee was to auoide all occasions of euill Wee must not then thinke christianity to bee so small a thing if as lingerers wee make such friuolous excuses that it is hard to be a good man we shall surely neuer come to so high a dignitie We haue also shewed that vnles we labour to deny our selues we shall neuer buckle our selues after the graces of God Vers. 102. I haue not declined from thy iudgements for thou diddest teach me AS if he should say I haue seene and obserued that whosoeuer did resraine from euill they were wiser than their enemies they became more learned than their teachers and proued grauer than the ancient and that they which did not resraine were greatly punished plagued and trodden downe and as thou hast punished some so wilt thou also punish others wherefore I haue not declined from thy iudgements Was there euer towne people or person which truly beleeued in Iesus Christ in whose life and death did not appeare plentifully Gods mercy And contrarily how haue the vnbeleeuers bin giuen ouer to hardnes of heart and a reprobate minde many plagues wars and other iudgements of God to them incident Old Protestants are now become rustie because they made no account of Gods word in their youth Esau lost his Birth-right for a messe of pottage hee sought it afterwards with teares but could not haue it whose prophanesse grew by pleasures We see many wanton men to come to fearefull ends and silthie adulteries who beginning to condemne the word fell to spending from spending to rioting from riot to adulterie from that to theft and from stealing to death If we will obserue godly discipline we must first learne Gods doctrine if wee will learne his iudgements we must learne his mercie We attribute too much to fortune to fatall destinies to charmings and such like but no man doth looke vp to the hand of God wherein we take his name in vaine in not vsing aright his iudgements Thou hast taught me that is thou hast besides the ministeriall preaching giuen me an extraordinarie knowledge of thy iudgements Many knowe much who notwithstanding cannot profit by Gods iudgements So that the briefe and plaine meaning of the Prophet is thus much in effect O Lord I haue not had this knowledge in and of my selfe but I receiued it of thy Holy spirite it was thy mercie and thy grace that made mee knowe thy iudgements The man of God then sheweth vs in this verse that hee did alwayes set the iudgements of God before him what made him then so carefull to doe them the considering of them in his mind the occupying his eies to marke them the vsing of his eares to heare how God performed his promises to the obedient executed his fearefull threatnings on the wicked A thing than which nothing is worthie of greater meditation We heare often with our eares but with little profit the glorious promises and wonderfull vengeance of the Lord what is commaunded and what is forbidden but when we consider and see before our eyes how the Lord hath performed these things we are humbled from sinne comforted to obedience This is it that breeds triall proofe experience to see how the Lord hath in his mercy dealt with Abraham Isaac Iacob Ioseph Dauid his faithful seruants and how he hath plagued the Egyptians the Sodomites the olde world and other of his enemies Thy iudgements of old O Lord saith Dauid haue I considered Wee shall neuer effectually obserue the iudgements of old vnlesse we obserue the iudgements of God of late For
our selues in meditation and that this depriueth vs of much profit herein in that we doe not appoint some certaine time for meditation moderating other things of our ordinary callings making a conscience sometimes to refraine from our common speeches So our vnderstanding our iudgement our will to practise will be bettered If then at our tables in our beds at our worke we would redeeme some time to reade to pray or to conferre wee should finde wonderfull profit and walking in earthly things we should haue heauenly mindes Vers. 104. By thy precepts I haue gotten vnderstanding therefore I hate all the wayes of falsehood AS in the beginning of this part the Prophet of God protesteth his loue to the word so now in the end he sheweth his hatred to the contrarie This then as we haue partly set down before more largely by Gods grace shall shew hereafter is a true token of loue to the word wheÌ„ we either hate falsehood in religion or corruptioÌ„ in manners We are then to looke into our hearts to see if we hate Poperie and heresie if there bee in vs an hatred against blaspheming of the name of God against adulterie false dealing and such like For we cannot loue the true worship but we must hate heresie we caÌ„not loue Gods name and yet not hate the abusers of it wee cannot loue chastitie and true dealing but we must hate adulterie and vnrighteousnesse But if wee feele our selues to be indifferent persons and come what come may we care not greatly vndoubtedly wee are of no religion For if thou doest not hate an Atheist thou louest not God if thou hatest not heresie thou doest not loue Gods law if thou hatest not adulterie thou art not truly chast if thou hatest not false dealing thou art vnrighteous We see heretiks neuer hate one another because none of them loue the trueth for the Papists can be content with the Familie of loue and the Family of loue with them Wherfore we see that many doe falsely pretend religion chastity and true dealing Note here in that he saith I haue gotten vnderstanding by thy word as though his vnderstanding was the cause of his zealous hatred of the false worship What is the cause then that men doe not hate euill in greater measure because they bee ignorant and knowe nothing Indeede noueltie displeaseth them a little but when they be somewhat acquainted with that which is taught them they will like it well enough Why doe we hand ouer head take any religion euen because we haue not gotten vnderstanding Why doth heresie get such easie entertainment with many of vs because we are vnconstant and borne away with euery blast as witnesse Peter and Iude and because wee are not fast rooted in knowledge as is mentioned Ephes. 4. Many in our countrie are stiffe in heresie because they were neuer sound in iudgement they were euer inconstant they were neuer rooted in Iesus Christ and therefore were carried away with euery puffe of vaine doctrine Some indeede as we haue said before fall for lacke of good conscience but some neuer come so farre because they heard not or else heard very negligently and therefore whosoeuer shall now come and blow an illusion in their eare he shall be heard How shall we know an enemie he commeth vnder the cloake of loue and is couered with the vizard of honestie but his vnderstanding faileth his iudgement is corrupt In that it is here saide all the wayes of falsehood we must note that we are to growe from knowledge to knowledge from faith to faith from glorie to glorie that growing in godly vnderstanding we may grow also in hatred of falsehood This verse may seeme to haue some contrarietie with the verse a little going before where he saith I haue abstained from euerie euill that I might keepe thy law but indeede there is none because no true mortification both here and in that place is required an hatred auoyding of euill Wee must knowe that the way to make good things frâ—â—â—te is the way to feele euill thing sowre As when thou art grieued to feele thine eye an occasion of euill or euill thoughts to bee in thine heart with bitternes and vexation of spirit thou must striue against them and God will giue thee strength to striue not onely without constraint but also of a loue of good and a hatred of euill The first way then vnto righteousnes is wear somâ—â—es of sinne and to striue against it though with great trouble because the more we vexe torment and disquiet our selues the more we shall come to the loue of good and then the hatred of sinne will growe of it selfe If then a man cannot finde this hatred of sinne in him hee must labour to auoide all occasions that hinder his vnderstanding of the truth as distractions troubles of minde and vse all meanes to grow in knowledge as reading hearing conferring and such like For our not profiting in knowledge is our not profiting in hating of heresies and our â—ot hating of heresie is a token of our not profiting in knowledge When we heare then if our hearing doe not worke in vs a loue of the truth and hatred of the contrarie wee haue not profited in knowledge but if we grow in knowledge we shall knowe it by profiting in the loue of the truth and in the hatred of falsehood Wee haue shewed how in the former portion the man of God testifying his affection to Gods law and concluding with his hatred to the contrarie intermiâ—gieth his reasons that because he found by experience that the word of God made him wiser then his enemies than his teachers and the aged and did preserue him from euery euill way therefore he found such comfort in it that no naturall thing was so liking to his outward man as this was to his inward man PORTION 14. NVN. Vers. 105 Thy word is a lantorne vnto my feete and a light vnto my path THis portion following is a prayer to the Lord to bee further instructed in the word of God and to haue his affections thereby more reformed The reasons which hee vseth bee three the first is his faith in the word in that he made account of it to be the onely meanes whereby he should be directed in all his wayes and this is contained in the first verse of the portion Thy word is a lantorne vnto my feete and a light vnto my steps or path The second is his constant purpose to perseuere in the obedience of Gods word in the verse following I haue sworne and will performe it that I will keepe thy righteous iudgements The third is his miserable calamitie wherein he was which constrained him to pray which appeareth in the next verse I am very sore afflicted O Lord quicken me according to tâ—â—y word These things are afterwards shewed in the verses following as his faith in Gods lawe in the two last and his calamity
iudgements For as wee cannot learne the one without obseruing of Gods mercie so wee cannot attaine to the other without marking his vengeance We must see alwayes by the peculiar teaching of Gods spirit how the Lord punisheth in iustice and yet in mercie in wrath and yet in loue in rigour and hatred of our sinne humbling vs with one hand in pittie and compassion to our saluation comforting vs with the other hand Wee see then how the Prophet prayeth both to see them and to marke them wee neede teach this often because wee dreame so much of fatall necessitie and of the connexions of naturall causes or else because we cannot discerne betweene the crosses of the godly and the vngodly so that as the wise man saith Eccl 9. 2. All things come alike to all men and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner hee that sweareth as hee that feareth or reuerenceth an oath This is then a singular gift of God to discerne how by the selfe-same meanes the Lord both humbleth the good and ouerthroweth the wicked The meaning then of the man of God briefly is O Lord giue me a right iudgement in thy iudgements that I may see how thou sauest thy children and punishest thine enemies otherwise I shall neuer discerue this Accept the free offerings c. We must marke how these things are ioyned together this is the thing for which I sacrifice the thing I wish I desire and pray for and therefore O Lord accept it The man of God alludeth here to sacrifices and sheweth that the Lord is delighted with no sacrifice more than with prayer and thankes-giuing For all other sacrifices in the time of the law as the slaying of goates killing of bullocks tended to these two as appeareth Psal. 50. 14. Offer unto God praise and pay thy vow to the most high and in the 22. vers Hee that offereth vnto mee praise shall glorifie me c. In which places the Lord sheweth that he had ordained the other sacrifices as temporal means to the eternall vse of thanksgiuing for so the Lord dealt with them as with children leading them as it were by the hand by temporal things to eternal Psal. 14 1. 2. the Prophet saith Let my prayer be directed in thy sight as incense and the lifting vp of mine hand as an euening sacrifice Where hee sheweth alluding to the sacrifices that as a sweet smell is pleasant vnto man so is the sacrifice of prayer fragrant vnto the Lord. This is the sacrifice euery day to be offered mentioned in Malachie 1. 11 where the Prophet or rather the Lord rebuking the Priests for their corrupt offerings saith From the rising vp of the Sunne to the going downe of the same my Name is great among the Gentiles in euery place incense shal be offered vnto my Name and a pure offering c. Here by the Altar and sacrifice the Prophet meaneth the spirituall seruice of God which should be vnder the gospel when an end should be made to all the legall ceremonies by Christs only sacrifice Therefore Heb. 13. 15. Let vs by him offer the sacrifice of praise alwayes to God that is the fruite of our lips which confesse his Name c. It is good to note this praise and thanksgiuing which as it is the end of sacrifices which being ioyned with doing good is the onely offering left to Christians and only is pleasing vnto God For as our fathers might know that their sacrifices were not accepted but as the Lord shewed fauour so our prayer is not accepted but as the Lord in free mercie doth graciously receiue it Wherefore it is said Gen. 4. The Lord hath regard to Abel his oblation that is he accepted fauourably the sacrifice of Abel Thus wee also vse to deale in our suites to noble persons if it please you to accept my seruice or if you will vouchsafe to receiue my suite and to consider of my supplication so here the man of God saith in effect Looke vpon this my prayer with a pittifull eye a merciful countenance We are then to knowe how wee by our prayers get no credit with the Lord but the Lord giueth credit to our prayers If then God be not delighted with our prayers which are our best things how much lesse then wil he be pleased with other things The Papists then are carnall and as our Sauiour Christ said of Peter whom they follow in faults and not in graces they sauour not of the things of the spirit Well we are to learne that if God so dealeth in our prayers he will so deale in all other things which are the better by them The free will offering c. We are here also taught to giue vnto the Lord a free offering for hee loueth a cheerefull giuer and cannot abide vs to come vnto him by constraint The Lord in the old time would haue the fattest of the flocks the purest and why because he would thereby trie his people whether his people would offer cheerfully and willingly or no by so much it was vnto him more acceptable by how much it was offred more freely So Abel Gen 4 offred of the fat of the flock that is of the best A mans sacrifice may be refused because of his corruption in him and there is no grace in man without Faith in Christ which may stād him in steed to make his sacrifice acceptable before God We must thē pray vnto God that we may offer our praiers freely that they may not be customable but that there may be in vs a lust a spirit a desire to pray remēbring this saying of the Prophet accept the free will offering of my lippes His meaning then of his words briefly is this much I do not this O Lord constrainedly or against my will but with a free good will and cheerefull heart I make my prayer vnto thee We see then our dulnes and wearines in our prayer which we must bewaile in our selues as that which hindreth vs from the fauour of God Would we deale so with a Prince as to offer vnto him the euill things as saith Malachie chapt 1. 8. And if yee offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy Prince will hee be content with thee or accept thy person saith the Lord of hosts If we had a supplication to our Prince would we come so sluggishly so vnreuerently so carelesly as we come to pray not remembring his Maiestie neither feeling our wants nor desiring our requests nor fearing the repulse would wee not shake off all this sluggishnesse and deadnes then let vs translate this to the seeing of GOD by Faith and comming before his presence by
humble they feare themselues they seeke the Lord by prayer and are desirous to be established in the promises of God they are as strong as Mount Sion which cannot be remoued but remaineth for euer Psalme 125.1 Though then we be weake yet our Christ is strong though we haue many enemies yet the Lord hath promised to be our staie against them all Let vs knowe that perseuerance is as well the gift of God as to come at first to God We know what a free gift of God it was that we came to him Hee sought vs when we desired him not he found vs when we sought him not We see how before our calling we closed our eyes and would not see him we stopt our eares and would not heare him we drew backe and refused to goe to him and the Lord was faine to draw vs out so that our beginning came of God who reformed our iudgements and renewed our affections now to be established in seeing hearing and willingly drawing neere vnto God is his onely gift also Well we must be afraide of our selues and suspect our selues For why doe we slip often into such grosse sinnes why are we carried away with our owne affections why doe so many good motions die and perish in vs but only because of our securitie we are not careful to please God we are not afraide to offend God Well if we see that securitie hath bene the cause of our woe let vs labour to be carefull which is the cause of our good if securitie hath bene the cause we feared not let vs now be carefull that we may be afraide of our frailtie and trust in Gods word Otherwise if we be quiet with our selues and yeeld to presumption God will suffer vs to fall This is the cause why our sinnes breake out often to Gods dishonour and to the griefe of our owne consciences because we doe not more carefully to looke our thoughts and watch ouer our words It is added in this verse that I may liue So he saith Portion 10.4 Let thy tender mercies come vnto me that I may liue We see heere that the children of God thinke they haue no life if they liue not in Gods life For if we thinke we are aliue because we see so doe the bruit beasts if we thinke we are aliue because we heare so do the cattell if we thinke we are aliue because we eate and drinke or sleepe so do beasts if we thinke we liue because we doe reason and conferre so doe the Heathen The life of Gods children is the death of sinne for where sinne is aliue there that part is dead vnto God Art thou then giuen to malice to swearing to cursing to breaking of the Sabbath to adultery to filthines to stealing or slandring surely then art thou dead and if God should take away thy life from thee whilest thou art in this estate thy soule should goe sooner to hell than thy bodie to the graue We now see that Gods children finding themselues dull and slowe to good things when they cannot either reioyce in the promises of God or finde their inward man delighted with the law of God thinke themselues to be dead The Prophets meaning is this I am euen as a lumpe of flesh I am like an image or like an idoll of Gods childe I beare the face of his childe but I am as dead and as a blocke or a stocke or an idoll For as an idoll hath eyes and seeth not eares and heareth not mouth and speaketh not feete and goeth not euen so haue I eyes but I see not the glorie of my God I haue eares but I heare not the word of God I haue a mouth but I shewe not forth the iudgements of God I haue feete but I walke not in the law of my God The iust shall liue by faith Hab. 2. Rom. 1. Now I liue no more but Christ liueth in me saith the Apostle Oh that men would consider this that they are dead otherwise than their life is hidden in the promise and they haue no life but in Christ and from his spirit If the Prophet sayd this of himselfe where is the faith of our protestants where is the life of the godly where is their hope of a better life where is their practise of repentance where is the peace of conscience that passeth all vnderstanding where is the ioy of ChristiaÌ„s where is the care of mortification where is the quicknesse of sanctification where are all these become They are sewe and dead to good workes they liue in sinne they be but Christians in name they are very idols There is no life but in the word which we must finde by experience in our selues When Gods children finde this life of God in them then are they merrie and glad but when they feele that God withdraweth his spirit from them then they see how they are dead dull and carelesse as they were wont to be before they were regenerate Shall not this make vs more carefull and zealous of good workes and to be more iealous of our selues Let vs consider this that it is a ioy to haue a life and that euen the life of God the life of Angels the life of Christ when we contemne this life when wee are zealous of good workes when we feele spirituall ioyes when wee looke for a crowne of glorie when we labour to be renewed to the image of Christ. This is an heauenly life and though we will sweate and eate and drinke this is common with the beasts of the field and hauing no experience of faith in vs wee are either dangerously sicke or altogether dead If wee thinke it an hard matter to restore nature in a consumption how hard a thing is it to restore grace and saluation in a consumption of the soule If wee are without hope when a man is in a languishing disease when he hath no delight to eate when hee cannot brooke his meate and his sleepe is gone from him hee cannot labour and Physitians dare not meddle with him what hope is there when we are in such a consumption that the woâ—d which we heare doth vs no good the Sacraments which wee receiue doe vs no comfort prayer doth vs no good and when we cannot abide to labour in good workes surely it is a token we are almost languished to death if wee be not already dead wee are in extreame danger The Lord indeede is gracious and would not our death but if wee bee consuming and see it not if Gods life be going from vs and Sathans life is comming to vs if Gods graces be languishing in vs surely we are as dead Let vs then search our owne corruptione that we may see how neare we are to life or how neare wee are to death whether wee growe or consume whether for the one wee are to feare and pray to God or for the other to reioyce and praise God Thus we haue heard that the faith
Wherefore Iob said chap. 31. 13. that if hee did contemne the iudgement of his seruant or of his maide when they did thinke them selues euill entreated by him What shall I doe when God standeth vp and when he shall visite me what shall I answere He that made me in the wombe hath he not made him hath he not alone fashioned vs in the wombe Vers. 122. Answere for thy seruant in that which is good and let not the proude oppresse mee ANswere that is be suretie for me So though his cause was good yet he thought himselfe not so wise as to answere his enemies nor so strong as to preuaile against them in that which is good hee knewe that God would not take his part in any euill cause which must make vs if wee looke for God to be our helpe to prouide that our cause bee good His minde then is if my cause Lord were euill I durst not craue thy helpe but it is good therefore speake for me We therefore if our cause be ill are rather to craue of God to haue our sinne pardoned because the righteous God is not a defender of an vnrighteous cause Againe though our cause be good wee must not therefore thinke that wee our selues can answere it because the man of God saith portion 20. 2. Pleade my cause and deliuer me that is Lord put an answere into my mouth take my cause into thine owne hand mine enemies are too wise and strong for me Thus the Saints of God hauing good causes would not trust in them What is then the cause why oftentimes in good causes wee preuaile no more euen because wee would shoulder them out with our own strength say not Lord put wisedome into my mouth Lord put a weapon into my hand Then our good causes must neuer be seuered from our God for otherwise wee shall neuer haue good issue of them So we must beware that wee make not God a reuenger of our affections but pray that wee may bee harnessed with a righteous cause and with a right handling of it from God True it is then that in trouble we may pray not to be ouercome yet wee see the man of God confessed how hee behaued himselfe well in affliction and as by the fire the gold is both tried good and purged from the drosse so the Lord prooued in him the gold of his graces and scoured him from corrupt affections he scoured him from the loue of this world to stirre vp in him the loue of the world to come he scoured him from the workes of the flesh and quickened in him the workes of the Spirit he stirred vp his gifts to serue Gods glorie and scoured him from the loue of himselfe So by his fatherly chastisements the Lord quickeneth vs in good things and deliuereth vs from euil So we haue heard also how in our defence we must pray for Gods graces because for want of wisedome and patience we cannot answere our owne cause For as in our suites at law we get pleaders and Proctors to speake for vs so we must know that in the court of heauen we cannot pleade for our selues but must open our suites to Christ which must pleade it for vs. Now in that he saith Let not the proud oppresse me he noteth that they were such as did flatter themselues for graces receiued as though they should bee controllers vnto him No maruell then though we reproch men when we reproch Gods mercie maiestie We may learne here that wee can neuer deale mercifully with men which will not deale mercifully with our selues For our sinnes must humble vs before God before wee will be humbled with man otherwise we shall grow so proude that we shall not be farre from oppression Vers. 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise HEre is a further thing that the man of God requireth not looking to be helped at the first brunt but neuer to leaue off his suite vnto the very failing of his eyes according to that of the Apostle 1. Pet. 3. 10. If any man long after life c. 11. Let him eschew euill and do good let him seeke peace and follow after it So this man of God had long endured trouble which many will be content happilie to sustaine for a while but if it be any thing long they fall from iudgement and iustice Wee must not thinke then to deale ill with them that deale ill with vs neither must we deale well but for a time because wee must perseuere For when we slip too much we neuer shewe that we did truly execute iudgement and iustice If the man of God here so resisted the diuell and wicked men which are as the instruments of Sathan breathing for our destruction we must also fight against them after his example although his soule fainted his eyes failed his flesh parched his naturall powers melted This we may also see how the Saints of God mourned in their prayer Away then with this common saying which proceedes from inconstancie I haue borne iniuries long I haue taken much at his hand and put vp many wrongs should I suffer him still to abuse mee and let my selfe be vndone Surely euen to the failing of our eyes the Prophet sheweth vs wee must maintaine a good cause and seeing the Lord hath the issues of all things in his hand and helpeth desperate cases he will vndoubtedly helpe vs if we leaue not our case Then we see though he had deuoured many euils yet he executed iudgement and iustice so we must swallow vp many iniuries and yet neither depart from the Lord nor cease from our cause And though we would crie in our prayers to be heard to the clowdes and send foorth lowde shrikes though wee would roare as a cannon gunne yet what is it that seasoneth our prayers euen the mourning of our hearts the failing of our eyes and when we pray with vnspeakeable sighes which cannot be expressed For they be not lowde eloquent and well set prayers which are acceptable to the Lord but our staying our selues on the Lord and our continuing in well doing and our maintaining of a good cause to the vtmost so that a man might sooner pull the eyes out of our heads and the heart out of our bodies and bereaue vs of our liues than make vs leaue righteousnes and though troubles shall come we will still follow our cause to the failing of our eyes fainting of our hearts and melting of our powers Herein then appeared the true vertue of the faith of this man of God because whilest no wickednesse is offered many will doe well but after often triall with iniuries they execute neither iudgement nor iustice so that where this faith wanteth there is no true loue of iudgement and iustice besides heere we are to marke that that is a true prayer which commeth from the true feeling and deepe sense of his heart and without this well set
can walke in the loue of God and obedience of his will doubtlesse this is a speciall grace of God In this sense the Prophet prayed on this sort Therefore haue I doubled my prayer because I see so little helpe among men I cannot see any good example to edifie me Lord helpe me It is time for thee O Lord to worke for men haue destroyed thy law We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed that he might not be oppressed of his enemies now he prayeth that his enemies might be suppressed At the first sight this would seeme not to be a charitable kind of dealing to pray against enemies because loue requireth that we should pray for our enemies how then doth this agree with the rule of loue or shall we thinke that the man of God did any thing here against the law of charitie We haue shewed that the children of God were neuer inkindled with wrath for their owne cause but for the breach of the law of God so this man of God had no respect of himself but of Gods law his cause was good his persecutors cause was euill he hurt them not but laboured by all meanes to ouercome them with good he did not for a while but continued long in it he was not wearie of his wel doing but went forward euen to the very failing of his eies yea his eies as he saith in the last verse of Port. 7. gush out with teares because their sins were so great he sought peace ensued it and yet he saw no amendment but that they were worse and worse wherefore seeing their sinne was past recouerie and that there was no ordinarie help on earth he prayeth God to deale with them from heauen Neither doth he pray here for their confusion and vtter perdition as some may falsely thinke but rather sheweth that it is now time that the Lord should vse some chastisement that they may know that there was a God and that they had broken the lawes of God that they might come to a sight and feeling of their sins that they might be punished if it were so the wil of God to their conuersion or at the least that they might be no more a plague to the world and a reproch to the word When our affections are mingled with our cause we are to suspect our selues but otherwise when we haue a good cause and see that we haue perseuered in executing iudgement and iustice and yet the iniquitie of our aduersaries laieth it selfe so open that it groweth desperate then we may desire the Lord to take his cause into his owne hand And here we are to obserue the Prophet saith They haue c. where he noteth not any particular person nor maketh mention of the destruction of any singular man but vseth a generall rule wherefore for our instruction these rules are more diligently to be obserued First we are to looke that our cause be good and our aduersaries cause be euill Secondly that we be not incensed with anger because we are contemned but because Gods word is despised that is that the cause why we pray against them be Gods and not ours Thirdly that we keep our selues in well doing and thereby heape coales of fire vpon their head that we beare them euen to the breaking of our backes Fourthly then when we haue vsed curteous admonitions and by the ministerie of the word or Magistracie if the matter so require and may be obtained haue sought to turne them Fiftly when we haue prayed for their amendment and wept for their sinnes and yet all these things will not serue we may say as in a last refuge Lord take the rod into thine hand spare them not alwaies prouiding this that we pray not against any particular person but leaue them to Gods secret iudgement Thus we see here is no breach of charitie But now adaies we may hereby see men reuenge rather their owne affections than defend Gods glorie Wherefore when we haue prayed ill against them for whom we neuer prayed for good I say to them tremble and feare for this is not the zeale of Eliah this is not the zeale of Dauid it is a zeale of the flesh and not of the spirit it will worke their singular woe vnlesse they repent It is time That man of God here teacheth Gods children that when Gods law is destroyed it is time for the Lord to wake This euery man may confesse but blessed are they that can say in a good conscience I haue liued iustly I haue vsed no ill against mine enemies I haue prayed for them I haue deuoured many iniuries at their hands I neuer reuenged Secondly we are here to learne that when the law of God is once brought into contempt whether it be in a nation in a countrie in a citie or particular person let that nation countrie citie or particular person know that the wrath of God is not farre off either to their amendment or to their further and more speedie destruction If we goe through the doctrine of the Prophets we shall see this to be true As first we may see in the first second third sixt seuenth and eight of Esay the Prophet of God threatneth the Israelites that because they came to worship of a custome but lay still in their sinnes because they were rebellious giuen to pleasure and contemners of the word they should be led captiue of the Assyrians and denounceth many plagues against them which all came to passe in the daies of Ahaz they were carried away captiue and were no more a people of seuentie yeares after as may appeare Esay 6. And although Gods children haue their infirmities and euen they which are Gods children by calling may fall into grosse sinnes yet because there is in them no general falling from honestie but they haue in them a special care and feare of Gods word so that they loue nothing more they feare and tremble at nothing more than at it though it may be in the meane time they fall into sinne yet they will not fall from sinne to sinne surely the Lord will in time draw them out of their sins and spare them from the common destruction as he did here Dauid who though not this generall contempt of the word yet some sinne he had This is then in the children of God truely called that although sometime more carnall than spirituall and slide into many wants and infirmities yet they fall not from one sinne to another sinne but they tremble being rebuked by the word they esteeme reuerently of the prayers of the faithfull they thinke highly of the Sacraments vsed in the congregation are obedient to all discipline of the Church in these there is great hope that they shall be reclaimed from sinne and exempted from the punishment of the same But when we ioyne sinne with sinne and draw sinne
it in our braine and when we haue throughly set our affections on it our life though it should be taken from vs yet our soule would sticke to the thing whereon our affections are so earnestly set So Ionathans heart was saide to bee knit to Dauid wherefore let vs labour to say with the Virgine Mary My soule doth magnifie thâ— Lord my spirit reioyceth in God my Sauiour Thy testimonies are wonderfull Hereof say the Papists that the word of God being mystical should not be taught to the common sort of people the common people say themselues what will ye haue vs doe with the word of God what should simple men meddle with it we are not like the learned it is for you it is for you that are learned not for vs. The holy ghost here most fitly prouideth against the Papists and the common people Let vs know then this that a simple man of the countrie though at the first he be not so capable yet offering and submitting his heart and whole reason to the Lord and his word he shall afterward attaine to great knowledge They are wonderfull then to humane wit and reason not sanctified and the more wise men wander in the skyes and houer aloft in vaine conceites and yet haue not learned Christ Iesus crucified haue nothing in them when as poore simple people desirous to be taught doe vnderstand wonderfull things The Prophet saith Psalm 78. Heare my word O my people c. I will open my mouth in a parable c. and hee addeth afterward we will not hide them from their children He calleth them high speeches and darke sentences to mans capacitie but Gods people can vnderstand them they are hidden to them that trust too much to their owne reason and are reuealed vnto them that renounce their owne reason Marke here he saith the 〈…〉 into thy statutes Will then the beginning giue vnderstanding what will it doe to them that are gone forward in it what hindreth vs why we goe forward no more but euen the too much trusting to our owne wits What haue we such wits in outward matters and are so grosse in matters concerning our saluation Oh hypocrites saith our Sauiour Christ you can discerne the outward seasons c. What meaneth then this dulnes and deadnesse in heauenly things but that men deceiue their owne soules For if their wits were sanctified they would as well conceiue spirituall things as corporall To doe ill saith â—eremie this people is wise but to doe good they haue no wit What a curse of God vpon our wits is this that wee are so quicke in worldly things and so dull in heauenly things surely it is the punishment of the Lord for the pride of mans reason The meaning then of this place is not that they which are altogether bereaued of discretion haue such a light in the word but it is vnderstoode of them who being lowly in their owne eyes abase their pride of wit to the pure wisedome of Gods spirit so that neither the simplicitie of the baser sort is any hinderance to the gospell neither the wisedome of the mightie any thing auaileth thereunto vnlesse it be sanctified howsoeuer men brag of an holy foolishnes For Ioseph Iob Dauid and Daniel had good wits but sanctified and subiect by Gods spirit to the word Wee are then to learne by the things which we haue spoken that no man hateth sinne with a godly zeale in another but he first hated it in himselfe we must cast the first stone at ourselues True it is that we cannot auoide all ill wayes yet we must hate one euill way as well as another and though we cannot doe all good things yet we must loue one commaundement as well as another This then is that which the Lord requireth euen to heare â—l his commaundements alike Againe so much we profit by the word the more when we must esteeme of those things against which our reason doth most resist and our affections most fight We shewed also out of the 129. verse that the Prophets meaning was not that there were some profound mysteries in the word but that all were mysteries what thing soeuer therein contained We shewed that the man of God did not place the word in his vnderstanding onely but also in his heart and affections We must labour to ioyne iudgement and affection for in â—oble if affection bee not ioyned with iudgement iudgement will not helpe because affections rebell and wee shall finde such a conflict that we will say we haue lab 〈…〉 much in iudgement and too little in affections When then in temptation we shall not onely haue iudgement but also affection on ourside we shal be able the better to â—â—â—â— unter with 〈…〉 things commaunded a speciall meane to embrace them is to trauaile as well with affection â—s with iudgement in things forbidden these two ioyned together will make vs the better to auoyde them Wherefore it is good for a man thus to â—rie himselfe Lord giue mee a sight of my former estate why did I not according to knowledge why did I so little profit either in particular duties or in particular troubles surely I euer laboured so after my affections as after iudgements I laid vp thy word more in my minde than in my heart Vers. 131. I opened my mouth and panted because I loued thy commendements SOme would thinke this zeale to be madnesse because they had neuer such feelings nor affections But what saith this man of God more of himselfe hee saith that with his feete he walked in the lawe of God his eyes looke to it his hands were lift vp his spirit panted and as a man being wearie gapeth to take breath and swalloweth vp the ayre so the Prophet in the wearinesse of his troubles swallowed vp the word of God O hungrie soule which the Lord did â—atisfie and with his word alone could comfort The metapher is taken from wearied and panting Hinds which after long pursuing and chasing was very drye through heaâ—e and desire nothing more than the water bâ—ookes So that as he chased Hart longeth after the waters so his thirstie soule desired nothing more than to be satisfied with the word This Psalme is giuen vs by Gods blessing to remoue vs from our dulnesse and to teach vs that we should not labour more after knowledge that after affection why then profit we no more in the word there is little hunger in vs much 〈◊〉 doth 〈…〉 vs we examine not ourselues at midnight we are not humbled we thust not we pant not All Gods promâ—ies are chiefly made to them that hunger after them it is said Pro. 2. 4. It thou seekest knowledge as siluer and searâ—hest for her as for treasure 5 Thâ—â—â— shalt thou vnderstand the feare of the Lord c. Here we see the holy ghost calleth 〈…〉 word a â—reasure that is â—id and sheweth how we must seeke search for it Awakethe your affections awake your affections
readie to deceiue themselues they are in daÌ„ger of being hardned because the maÌ„ of God here so ioyneth both together that he should haue â—is steps directed least that iniquitie should haue the dominion ouer him for I take the whole verse to be but one request The sooner we meete with temptation the better we shall ouer match it the longer wee continue and let it alâ—ne the longer will be our conflict If we begin betimes we shall easily conquer it if we let it alone we shall easily be conquered For it will either get ground of vs ouerreach vs and get the vantage or else we must get ground and vantage of it if it ouercome vs wee shall hardly recouer our paces This is then the wisedome of God his spirit in his children which men call precisenes to set a warie and heedy watch ouer euery affection that we thinke ouer euery word which we speake ouer euery deede we doe least wee be deceiued and through deceite bee hardened and so iniquitie get the dominion ouer vs. Thus we see the Prophet desireth the gift of perseuerance acknowledging that to continue is Gods gift as well as to begin And in that he desireth speciall mercy to perseuere he declareth that many begin well but afterward iniquitie getteth the vpper hand and they fall away so that it is a peculiâ—r mercy of God to preserue his to the end And in praying as well here for the 〈…〉 affections as he did before for the direction of his iudgmeÌ„t he giueth vs to vnderstand that if we purpose to perseuere we must no lesse looke to our affections than to our iudgement This then is a double grace of God on whomsoeuer first to haue our iudgement enlightened and then to haue our affections touched Direct my feete c. As our feete carie our bodies so our affections support our actions It is a good thing to stay our affections when our outward actions are rightly ordered and for this cause mention is made so often in the booke of God of lifting vp our eyes of holding vp our hands of walking with our feete As then we will haue our affections truly touched for we must not contemne this outward gouernment Now whereas he prayeth that the secret masse of corruption which lieth in him may not breake out in him he noteth that they who are carelesse of their finall perseuerance make little conscience of their former corruptions But such are greatly to feare least that in the latter end of their regeneration they bee cast our of Paradise with Adam and throwne out of the Church with Cain For if Adam sinned in Paradise whilest as yet he was perfect how easily may we fall which are in the dayes wherein iniquitie doth raigne and are full of imperfections Againe as we touched briefly before God his children doe not tarrie so long as to labour for life and striue for breath in temptations but in the beginning they espie their errours whereby they see how they might sail further were it not that Gods spirit mightily did preserue them And surely euery man by experieÌ„ce shal find that the sooner we begin to 〈…〉 the more speedily and easily we shall preuaile against it whether it be that we are tempted to leaue good things vndone or to doe things not to be done For let a man once leaue the searching of his heart vpon some great necessitie cease from the ransacking and rifling of his conscieÌ„ce when he hath not happily slipt notoriously we may see we may find our recouery to our exercises againe But if we haue omitted these exercises a long time and often when we should come to practise them and put them in vre againe what a strange thing will this seeme to vs how hardly shall wee get our hearts to yeeld to it our flesh is vnwilling this thing is so vncome vnto vs that we are faine to sweate againe for those practises of prayer and priuate examination which by vsing we had with ease and by not vsing we had almost lost Wherefore as proofe maketh euident like as in a tree though the rootes be somewhat mangled yet there will sprout buds which with a small instrument by daily resorting to them and keeping vnder may be kept from much growing and yet afterward by negligence and permission as with a hatchet they will hardly be hewen down And as in a great concourse of waters though the fountaine be stopped yet the riuers remaine open which being taken in time with a floud-gate may bee staied and leesing long oportunitie by great bankes from ouerflowing caÌ„not be restrained euen so a man in the beginning of his temptation whilest as yet it is but in the sprout and hauing a little course is vnable to make any great breach by prayer and the spirit of God may bee kept vnder and stayed but if it be left alone not looked to as before the extraordinarie spirit of the Preacher or the extraordinarie trauell of a man in prayer and fasting will not be able to remedie it Well many there be that charme the charmer neuer so wisely they will not heare that they might preuent the rage of sinne If when we shall vse all meanes to subdue sinne all is too little if we giue it any libertie how great is the daunger If a man in vsing a sparing dyet moderate apparell and little sleepe shall still finde in himselfe a selfe-loue and liking of sinne how much more when hee frameth himselfe to all the guises and fashions of the world shall he see selfe-loue preuaile against him when wee are iustified in Christ and ingraffed into him by faith and yet haue not the rootes of sinne throughly pulled out not the riuers of iniquitie dried vp but onely the spring head is staied I know there be many who thinke it a precisenesse to be so much afraid of our owne weakenes and to be watchfull and warie of our owne affections yea and oftentimes in those things which to iudgement are lawfull yet abstaineth in life and in our practise but blessed be that feare and happie is that precisenesse which is so carefull ouer our owne infirmities and so much suspecteth our owne wants and weakenesse Wherefore the man of God still prayeth for perseuerance In thy word In that he maketh the word of God his meanes of perseuering he teacheth vs that though we haue profited neuer so much yet vnlesse the word of God enlighten our iudgements and reforme our affections we may easily erre out of the way We knowe but in part our heart is reformed but in part our knowledge is bettered but in part and that which we haue is giuen of God by the preaching of the word and working of his spirit and that we may yet be deliuered from those affections which in vs remaine corrupt wee had neede to pray for the vse of the word Againe in that he would be grieued by the word the man of God sheweth
inkindle the wrath of God that hee will take away the hedge thereof and his vineyard shall bee eaten vp hee will breake the wall thereof and it shall be troden downe he will lay it waste and the wild bores shall enter into it What a thing is this that the deare Saints and Martyrs of God should deserue so well of vs and wee should deserue so ill of our selues and of our posterities Seeing then Gods mercie hath been shewed by so many blessings and we eate of their sweete of the haruest who neuer haue tasted of the cold of the winter nor heate of the summer let vs feare least for our vnthankfulnes the Lord doth come to punish vs and both for our want of religion and vngodly life cause the Lord to remoue the candlesticke take away the Gospel and bereaue vs of our talents Wherefore wee haue great neede to pray to be reformed in our iudgement renued in our affections that our thankfulnes may appeare in loue of sound religion and obedience of godly life to the glory of our good God Thus we see it is not a strange thing for Gods children to suffer in this world although God giueth vs sometime a breathing time and maketh vs as children of the wedding who so long as the Bridegrome is with them doe not lament nor mourne And seeing euery one that will liue godly in Christ Iesus must suffer persecution and for a good conscience Minister Magistrate and master of an household shall finde trouble in his owne flesh hatred of the world and persecution of Sathan it is certaine that we often purchase too much quietnes to our selues because we doe not so labour for the mortifying of our flesh for reproouing of sinne and the beating downe of the kingdome of Sathan as we ought to doe Thus we see the Prophet groundeth himselfe on Gods promises who hath said that the rod of the wicked shall not rest on the lot of the godly shewing vs that no temptation shall come to vs but we shall haue either strength to beare it or else the Lord will remoue the force of it so that if he remoue the violent force of it we shall neede but little strength to beare it if our trouble be great the Lord will giue vs great strength Neither as some doe doth the man of God vse forgerie for forgerie and deceit for deceit but staieth himselfe onely and wholy vpon prayer For Gods children haue no such spirit as the worldlings haue who for the most part requite euil for euil subtiltie with subtiltie euill language with euill language but by prayer onely they labour for helpe at Gods hand We haue heard that insomuch as he protesteth to keepe the testimonies of the Lord he meaneth that he will more throughly keepe them than before We haue further learned that it is our corruption to be godly in time of trouble but afterward the case with vs is altered Wherefore our godlines then is to be suspected and he is very vngodly that at such times will not be godly But herein is the difference betweene the regenerate and vnregenerate that the regenerate after their visitations are more godly after sicknes they haue a greater zeale after their deliuerance a further care of glorifying God which is nothing with the vnregenerate Now seeing the Lord hath heaped benefit vpon benefit yeare after yeare mercy vpon mercy whether hath God wonne some speciall glorie or our brâ—thren some speciall benefit by vs or no And as the Lord heard the mones of his Martyrs their teares and their blood and gaue them mercy so let vs feare least our sinnes crie for vengeance vnto him All afflictions of themselues are tags of Gods vengeance yet being sanctified in Christ to God his children they be turned into blessings as all outward blessings not blessed of God are turned to curses to the wicked For as sicknes and aduersitie by the Lord sanctifying them are turned to blessings to Gods children so health peace and prosperitie are turned to ill to the vngodly because of their abuse Vers. 135. Shew the light of thy countenance vpon thy seruant and teach me thy statutes VNtill his deliuerance came the Prophet of God prayeth to be taught in the statutes of the Lord whereby he might learne to behaue himselfe well in the time of trouble For affliction is so violent a storme and carrieth away a man so headlong that vnlesse the Lord guide vs we may soone take hurt But what desire we most If we in sicknes delight most in the sweete face and gratious countenance of the Lord it is happinesse if not we are truely in miserie For this is the cause why many goe from euill to worse in their trouble and become so dull because they neuer pray to see the cause of their affliction and that they might profit thereby The sense of the man of God is If Lord thou wilt deliuer me I shall obey thee more if not Lord giue me strength to glorifie thee by patience Away then with the violence of flesh and blood which maketh vs to some out these and such like speeches Who could away with such pangs as I suffer who could suffer such paines as I am in Surely euen they that pray to God to profit by them they haue Gods spirit as for the wicked they cannot profit thereby If then we be deliuered out of aduersitie we must obey the word if not we must craue wisedome to see the will of God constancie to abide in it patience meekely and thankfully to suffer whatsoeuer the Lord shall lay vpon vs. I care not saith the man of God so much for my libertie as I might thereby praise thy name and obey thy commandements This is an vsuall thing in the booke of God to pray for the Lords countenance Psal. 4 6. Many say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. And Psal. 67. 1. God be mercifull vnto vs and blesse vs and shâ—w vs the light of his countenance and be mercifull vnto vs. And Psal. 80. 3. 7. 19 Turne vs againe O God and cause thy face to shine that we may be saued This verse is read three times in this Psalme which sheweth vâ— that this ought to be the summe the heape and the chiefe of all our requests namely that in what estate soeuer we are we may be assured that we haue the testimonie of Gods fauour if we be in affliction that the Lord is not angrie with vs if we be in prosperitie because the Sunne shineth on the iust and vniust that we may see withall the mercies of God and his louing fauour in Christ giuen vnto vs. We see where Gods spirit is there we are thankfull in prosperitie and patient in aduersitie where God his spirit is not there we are proud in prosperity and murmurers in aduersitie Many saith the Prophet Psal. 4. 6. say who will shew vs any good See how
the man of God setteth downe the tearmes of his companions and sheweth how he coueted only Gods louing countenance The sicke desire health the imprisoned libertie the poore desire riches but few desire Gods countenance in the forgiuenes of sinne in the beholding of vs in Christ in giuing the graces of his holy spirit which are the pledges of his loue Many worlds are nothing worth it is a good heart which the Lord requireth Sanctification holines and the blessing of Gods spirit are true riches which we must craue and obtaine with sighs grones and teares For if we can sigh if we can grone if we can sorrow when we are but in sicknes of body or some outward calamitie what a shame is it if we cannot sigh sorrow and grone for the inward wants and necessities of the soule But if men knew what it were to haue the inward peace of conscience which passeth all vnderstanding they would surely desire it more That I might keepe thy statutes So many would haue Gods fauour to shine vnto them in libertie in health or in riches but he craueth God his fauour in his word which if we can get let the Lord deale with other things which concerne vs as pleaseth him best Will we know then when we haue a true loue to God his word It is when we especially desire it and nothing aboue it For as the greatest light that euer came to the world is the light of the Sunne so the most precious thing that can come to the world is the light of Gods word that we may see the light in God his light and behold the countenance of the Lord Otherwise if we be in prosperitie we will thinke our selues to be well when we are in aduersitie we thinke our selues ill Here we may see that as there is cleerenes when the Sunne shineth and that there is darknesse in the mists and cloudinesse so there is a vicissitude of Gods children whilest sometime their vnderstanding is cleered by the comfort of the word other sometimes it is darkened by the mists of ignorance which commeth to passe that we might the more reuerently and louingly esteeme the word For as the Lord hath the dispensation of the Sunne in heauen so hath he the disposing of his countenance to vs on earth Vers. 136. Mine eyes gush out with riuers of water because they keepe not thy Law MIne eyes gush out with water He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word for he was greatly grieued and sore afflicted and trouble compassed him on euery side The speech is not a false or fained speech but such as sheweth the greatnes of his griefe by that which is greater and it is as much as if he had said I weepe bitterly and often because men keepe not thy Law And this is the note of true zeale which easeth it selfe with teares and not with reuenge or anger and this is godly zeale when we cannot helpe a thing then by teares to commit it to God who alone is able to saue men This was not for priuate iniurie but because Gods law is broken This then is true zeale when we can deuoure priuate iniuries be zealous in Gods cause for fleshly men are hot in their owne causes and cold in the cause of the Lord. A man cannot thus be sorrowfull for another vnlesse he be sorrowfull for himselfe and then are we truely sorrowfull for our selues when we can mourne for others As Marie loued much and therefore wept much because much was forgiuen her And hereof it commeth that most notorious sinners being conuerted are most truely zealous haue greatest compassion ouer sinners for they haue felt Gods goodnes so greatly to them that they desire that others should be partakers thereof As Panl more zealous than the rest because more notorious than the rest of the Apostles PORTION 18. TSADDE Vers. 137. Righteous art thou O Lord and iust are thy iudgements AS in the latter end of the former Portion the Prophet shewed that his eyes gusht out with riuers of waters because of the generall backsliding and falling to iniquitie so here he sheweth that he had almost pined away and consumed to nothing to see the ripenes of iniquities in them which were his enemies And whereas this might haue beene a great temptation that notwithstanding there were made so many promises to the godly and such iudgements threatned to the wicked yet the godly sustained so hard things and the wicked were in so good a case he confirmeth his faith by staying his whole confidence on God and trusteth in God because he is righteous and acknowledgeth him to be a righteous God because euery part of his word is righteous and whatsoeuer the Lord hath said either concerning his promises to his seruants or threatnings to his enemies is most iust and true The selfe same must also stay vs when we are in the like temptations when we shall be counted as precise fooles and vnquiet spirits because we weepe and lament for the sinnes of others or when we seeing the wicked liue in such pleasures begin to maruell how it commeth to passe that the godly are so ill dealt withall and when the godly liue with teares and the vngodly passe their time in ioy Wherefore the man of God raiseth vp himselfe with this meditation howsoeuer those things seeme to be confounded cast together yet thou ô Lord art God and gouernest all thou art a righteous God and thy iudgements are righteous yea euery word of thy word ô Lord is righteous and true thy promises which in time thou shalt performe will not fall away nor thy iudgements which thou wilt one day execute shall not faile Behold how we also must strengthen our faith in the like assaults This was a notable example of faith which so yeelded to the due obedience of the word of God for our instruction when we are in such distresse our eyes must not be set on any visible or earthly things but onely on things inuisible and heauenly euen on the word of God on his promises which he wil performe on his iustice which he will execute we must I say haue our eyes lifted vp further than the scope of heauen and the circuites of the Sunne we must looke to heauen where Gods promises shall be fully performed and accomplished we must looke to hell where his iudgements shall be finished fully executed For though both Gods promises may on earth be performed and his vengeance may here be executed yet all his promises are not shewed to any nor many of them shewed to all but there may be some wanting of them and the wicked may haue a great torment of minde and hell of conscience and yet all haue them not neither haue any all because many are glorious in their life and pompous in their death What then shall we say to this but with the
more than the glorie of God because he did not more seuerely and more zealously rebuke his sons and in that there wanted in him that feruencie of spirit whreby he should haue cut off his sonnes from their office wherefore the hand of God did cut off his life and depriued all his posteritie of the Priesthood Although this good man was offended and grieued with the euils of his sonnes yet his coldnes in zeale brought â—pon him this plague Elias whose zeale as much pleased the Lord as the coldnes of Elie displeased him was of a feruent spirit for when the Lord asked him where he had been he answered I haue beene zealous for the Lord God of Hosts sake and when he complained that he could finde none which had not bowed vnto Baal the Lord vouchsafeth to comfort him and telleth him there be 7000. which neuer bowed their knees to him Well because he continued zealous in beating downe Idolatrie the Lord came downe visibly with a firie Chariot and fetched Eliah from earth to heauen We need not here speake of the great zeale of Moses Phinees and other of the seruants of God We see and know the cause of this loue in the man of God was the purenesse of the word We heard in the first verse that the iudgements of the Lord were righteous we haue heard in the second verse that the testimonies of the Lord contained a speciall righteousnesse wee shall heare in the sixt verse that the righteousnesse of the Lord is an euerlasting righteousnesse wee may see in the seuenth verse that it made him delight in trouble and in the eight verse that the righteousnesse of the Lord is euerlasting Wherefore doth hee this as we haue alreadie said to strengthen his Faith for after hee had said that the riuers of teares through zeale and griefe burst out of his eyes hee addeth and rehearseth these things What shall we say they are vaine repititions Nay we know the holy Ghost reproueth them Math. 6. We see then that in so oft commending the word of God the Prophet sheweth to vs our vnbeliefe which he felt so much in himselfe When do idle repetitions so much displease the Lord Surely when our tongues walke idlie and in our prayers wee speake we know not what But when a mans heart is full of sorrow and fraught with griefe of his sinnes or earnestly longeth after a thing then let vs crie Lord haue mercie vpon mee then let vs powre out our spirits say Sonne of Dauid haue mercie vpon me Lord I belieue helpe my vnbeliefe Thus when the heart is loth to bee ouercome of vnbeliefe and when it desireth to shewe forth his sorrow or when Gods children would exercise their Faith or feele in themselues any rare ioy which they would gladly expresse then they vse manie repetitions as wee may see both in the booke of Chronicles and the Psalmes Praise yee the Lorde because hee is good for his mercie endureth for euer where wee shall see in 26. verses this still repeated for his mercie endureth for euer What shall wee say now that here is any needlesse repetition No well we see here then that wee must not speake simplie against repetitions but in great wisedome of the Spirit because the heart of the godly cannot satisfie it selfe with Faith and feeling of Gods promises vnlesse it breaketh foorth as a fire into many speeches Hereby we know now that the man of God here expresseth his faith we are to learne that without some liuely feeling of faith of ioy or of griefe we are not to vse oft repetitions vnlesse happily they be vsed to stirre vs vp the more to these or such like So cried the woman of Canaan O Sonne of Dauid haue mercie vpon me and being rebuked she still cried O Sonne of Dauid haue mercie vpon me We would thinke it somewhat strange and as a great matter to see a poore body shoote out so many prayers at once when they speake out of the abundance of their heart which is stuffed with so many griefes and troubles Thy word saith the Prophet is proued true it hath no changeable goodnesse but hath in it an euerlasting righteousnes seruing for all ages for all persons and for all times Mens opinions faile the wisedome strength and authoritie of man in time hath an end but this Word is exceeding large and neuer hath end Thy word is proued pure Many would thinke this to be but a small commendation for the word of God but come to a man when his minde is much troubled and tell him of the word and what purenesse what comfort will he finde in it Surely he will be as one that hath no taste in it and as one that feeleth no more sweetnesse than a sicke man doth taste in a chip And notwithstanding all that the word shall doe to him he will still follow his owne waies and goe on forward in the deuices of his owne head Doe men then feele such infinite comfort in the word so much is their comfort as is their faith and so little is their faith as little is their comfort Looke into Gods children how greatly they lament their vnbeleefe looke into Dauid looke on Iob looke on the late and blessed Martyr of God Bradford who almost in all his bookes and in euery meditation complaineth of his vnbeleefe notwithstanding that he was a man so rich in the graces of God so throughly mortified to the world so stayed in faith and yet the neerer he came daily to Christ the more he stil crieth against vnbeleefe Wherefore Paul seeing this to be a common disease among all men saith This is a faithfull thing and worthie of all men to be remembred That Iesus Christ came into the world to saue sinners this is a faithfull saying with such like speeches which the Apostle vseth as preparatiues to stirre vp our faith The purenesse of the word is mentioned of the Prophet when after he had lamented the miserable ellate of the godly and the great decay of godlinesse he crieth out to the Lord speedily to assist his children saying Helpe Lord Psal. 12. 4 for there is not a godly man leâ—â— c. and by and by he addeth verse 6. The wordes of the Lord are pure words as the siluer tried in a furnace of earth fined seuen fold If we should imagine the purest siluer that is often tried and serueth in the court for Princes euen so pure must we beleeue the word of God to be which not seuen times alone but seuentie times seuen times hath beene tried in the fire of aduersitie and still hath remained most pure and neuer could any corruption bâ— found in it Wee haue seene good men as it were confounded and yet comforted and being tried are found to be pure The meaning of the man of God in that place is trie the word as you doe trie the purest mettals with persecution with torment with contempt or howsoeuer I
many will be readie in hearing to snatch at this and that if any thing may make to cloake their licentiousnes who as they haue itching eares and greedie mindes to hunt after euill so by the iust iudgement of God they fall into the misunderstanding of the word And to speake the truth doe we thinke that the diuell like a roring Lion coâ—passeth vs about the flesh daily rebelleth against the spirit the world continuilly sighteth against vs are wee truly conscious of that ignorance which ouerwhelmeth vs and guâ—â—tie of those manifold temptations which daily ouercome vs and shall we not thinke that there is great neede to vse the meanes to withstand these which is the word and prayer Nay Gods children notwithstanding they vse prayer feruently and accustome themselues to the word diligently feele the diuell so strong the flesh so subtile the world so deceiueable that they thinke not the Sabbath sufficient but redeeme all time possible to bestowe in the meanes to withstand their assaults Besides if we must needes eate euery day to preserue natural life needs must we giue our selues to the word and prayer euery day to preserue that life which wee haue in Christ Iesus Two sermons on the Sabbath are not sufficient for a man to feede on all the weeke after if he be well acquainted with his owne wants if hee truely consider of his dangers Our Sauiour Christ willeth vs if we wil obtaine to aske earnestly if we wil find to seeke diligently if we will enter to knocke continually Furthermore this wisedome of the spirit must teach vs to bestowe that time in Gods worship which is most fit in respect of Gods glory and our owne estate wherefore the children of God will not omit the morning as being the fittest time for all good things Humane wisedome teacheth that in all things wherein is any commendation excellencie the morning time especially is to be spent The student for his studie the worldâ—ing for his deuising counteth this time againe Yea the drunkard saith the Prophet riseth early to be filled with wine Wherefore if the word and prayer be our chiefest pleasures â—f the belly and the meate shall perish in time but the word will make our soules coâ—tiâ—â—â—â— for euer seeing without it our soules cannot liue and in respect of it all other things are â—â—â—â—â—ngbyes and accessories then true wisedome to attaine to it will make the best choyse of the morning And if in things which are agreeable to nature wee serue morning as an helpe to bring things to passe in much more had we need to vse such helps in those things which are lesse agreeable to nature aboue nature yea contrarie to nature as is prayer and the spirituall vnderstanding of the word Nature and experieÌ„ce teach vs that our memorie is quickest our senses are readiest our naturall powers ablest in the morning for meditation because our mind is then free from ill vaine and worldly thoughts our memorie is renewed and hath recouered farre greater strength our senses are not inâ—eigled with any outward things our naturall powers being reâ—â—â—ed haue then their greatest libertie Wherfore seeing by nature we are not capable of the â—â—â—â— but it goeth with nature as against the dreame or against the â—aire now necessarie is it in the morning that the first thing to come to our eyes should be the temple of the Lord the first thing to our eares his word and to season our mindes with meditation of the same so that wee may walke with Eliah all the day after in the strength of those things which out of the word of God we haue heard or read And although no time is vnfit for the word and prayer yet now we speake not simply what time is fit but what time rather is most fit herein to be vsed On the contrary when we haue been trauailing in our worldly businesse many things haue occupied our senses and after much trauaile wee prouoke our appetite to receiue â—eâ—â—e and after much lâ—bouring and much eating â—oâ—ned â—â—â—â— eaâ—â—â—es much dulnes â—â—â—â—peth vpon vs which hardly will admit vs with any good profit to heare the word of God For euen Gods children though they â—iâ—iue by all meanes that they become not oppressed with meate and drinke and yet they feele after their â—epaâ—â— a naturall â—eaâ—ines and dulnes which maketh them lesse able and fit to receieue the word with readme and reuerence For to the receiuing of the word and prayer two things especially are necessarie that is a prepared mind before we begin and an examination that meditation with our selues after we haue ended els if we come hand ouer head as good neuer a whit as neuer the better True it is indeede that as a man going continually in the sun shall in time haue a blacke hew so in oft hearing a man may attaine to some knowledge but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer because when we heare the word the Lord commeth downe into the Church as it were among vs and when we pray we mount vp as it were to heauen among the Angels wherefore wâ—â—re not to come to so high a banket with vnwashed â—â—nds not to draw neere to the mariage without our wedding garment but we must take heede with what foote we enter into the house of the Lord â—east happily we offer the sacrifice of foâ—â—es For fooâ—es thinke they haue done well when they haue giuen their bodily presence when they haue heard and prayed as others doe neuer preparing their hearts or examining their owne wants But wee must learne truly to search our selues and according to our necâ—ssities wee must pray that the â—iâ—isâ—ers mouth may be opened who iâ— preaching is the mouth of God speaking to vs and in praying is our mouth speaking to God for vs. And surely as for the hearty desire of the godly euen euill men haue somtimes their mouthes opened to speake some good things Euen so for want of this affection in the hearers the good minister doth not speake so plentifully and fruitfully as were to bee wished Wherefore standest thou in neede to be comforted standest thou in neede to be humbled standest thou in neede to be exhorted pray that thine heart may be prepared to conceiue those things which especially concerne thine estate and that thy pastor may open his mouth to thy profit For for the prayers of the godly the mouth of the vngodly shall vtter profitable things Balaam shall blesse for Israels sake and the Lord will be vnto them as an Vnicornes horne against Balaams cursing and Caiphas shall prophecie good things of Christ. On the contrary because the people are ill Dauid shall number them and the Lord shall make drie barren the graces of God in the minister when the hearts of the
hearers are not prepared And as this preparing of our selues is necessary so also meditation and applying that to our selues which wee haue heard and prayed for that we may see how the word belongeth to vs and what euent our prayers haue For alas what precious seede is cast in the high wayes side because by meditation it is not laide vp but the diuell is suffered to come and steale it from vs To what end is the word if we hue not according to that which we haue learned If euery man shall enter thus into himselfe O Lord how many sermons haue I heard but how little haue I profited by them how long haue thy ministers preached but how slenderly haue I practised then should he see what comfort he had in the life of IESVS CHRIST when so many pearles haue bene cast to swine and such holy things haue bene giuen to dogs Likewise as needfull is this examination of our selues in prayer if that after I haue prayed I haue obtained mine heart may be enlarged to thanksgiuing if I haue not receiued I may search the cause in mine owne conscience thinke that the Lord would haue me still to continue my prayers vnto him Wherefore seeing we must thus prepare our mindes before and examine our hearts after and we are vnapt to heare or pray after we are refreshed because our mindes are laden and our bodies are heauie it shal be good in the morning so soone as we awake to meditate of GOD our Creatour to call to minde the glorie of the Appearing of CHRIST to consider of the day of the Resurrection and to muse of our rising to Iudgement Thus doing we shall see as in a present viewe all the graces of God set as it were before our eyes and and many comfortable things of Gods spirit comming to our mindes This wee see was the practise of the man of God in this place I preuented saith he the morning light Againe if in the night wee will but giue a good sigh when wee awake although I meane not to take away all naturall refection wee shall finde great comfort in it Thus if wee spend the morning in the word and prayer we shall so walk in the strength of those things which we heare and pray for all the day long as wee shall vse this Worlde as though wee vsed it not wee shall no further vse our callings then they be helpes to a better countrie we shall haue our direction out of the word what to doe and what to leaue vndone wee shall doe all things the better to Gods glorie and to the possessing of our soules continually in peace and patience If yet this doctrine be not sufficient to perswade vs the verie Idolaters will teach vs it who will rise early and breake their sleepes to goe to the masse when Aaron had yeelded to the people for making of a calfe it is said The people did rise early in the morning If then Idolaters for their superstitions can cut off their sleepe that in the morning they might leaue in them the deeper impressions why should wee bee slacke to bestow this time in the musing of the word that wee may feele the more effectuall operation of it all the day following What shall I speake of that Act. 2. That the holie Ghost came downe on the Apostles in the morning as may be gathered by the sermon of Peter when as he telleth them that it was but the third houre of the day Where it may appeare that they before being occupied in prayer and ministring of the Worde the holie Ghost came downe vpon them Thus wee see the fittest time to receiue the holy Ghost is in the morning In euery place almost of the Prophecyes it is sayde the Lorde stretched out his Arme earlie by the Prophets to teach vs that this should be the aptest time both to deliuer and to receiue the word If then students worldlings Epicures and idolaters haue made their gainâ— of the morning if the holy Ghost was then sent downe and the Prophets at that time would each let vs with the Prophet of God preuent the Morning light and take vp the first pâ—rt of the day in wisedome of the spirit to the Lords behalfe The third thing which we noted was cheerfulnes whereby we should cherish feâ—de and support our diligence without which we can doe nothing diligently long but we must also doe it painefully Wherefore the man of God saith Psalm 42. 4. I went with the multitude and led them into the house of God with the voyce of singing praise as 〈…〉 keepeth a feast This spirit of cheerefulnes oh that it were in vs that we might say one to another when the bell tolleth as though the Lord calleth vs come let vs goâ— to other â—o the house of God let vs goe cheerfully for we goe to a feast we goe to heare God speake vnto vs and to be partakers of the banket of his word Well there is not any one sinne that will more sit vpon the conscience of Gods children then their negligence in prayer and want of cheerefulnes in hearing the word which is the onely meanes to make vs fruitfull in good things and to withdraw vs from euill Thus to support diligence wee must vse cheerfulnesse without the which diligence languisheth fainteth and faileth Therefore the Prophet saith Psalm 95. Come let vs reioyce let vs sing aloud let vs come before his face with praise let vs sing aloud vnto â—am with Psalms Neither must women heere shake off their duties as though they were to excuse themselues from comming for in many places of the scriptures wee reade of the zeale of women which ouerpassed the zeale of manie men Luk 8. We reade how certaine women came and followed our Sauiour Christ and were healed of their infirmities Mary is commended for her wisedome in chusing and discerning the times aright Mâ—â—iâ— and Mary Magdalen are set downe in the Gospell for comming early to the sepulcher of our Sauiour Christ who first appeared vnto them because they first sought him Math. 28. we read also Act. 16. that certaine women came to Philippj to heare Paul and Timothie and that a certaine woman named Lydia a seller of purple attended to the things which Paul spake who therefore had her heart opened before other men Well in loue there is no lacke in cheerfulnes there is no negligence in good will there is no want And surely if wee were more cheerfull in these things we should see such good successe that we should be grieued with our selues in that we vsed it not before The next thing we obserue in prayer was Faith for that we might thus be diligent it is needfull wee should belieue and be confident for as we must be throwne downe with the feeling of our wants so must we be raised vp againe with faith in the promises because as neede pulls vs vpon
cause is not heard our enemies crueltie is nothing diminished but much increased as though the Lord either heard vs not or hath forgotten vs. But let vs learne to reason with the Prophet on the contrarie Our enemies O Lord are neere to hurt vs but thou art as neere to deliuer vs what doe we but obey thee what doe they but disobey thee wilt thou then forsake the godly and canst thou suffer the wicked to prosper No thou art the Iudge of the whole world it cannot be for thy deliuerance and saluation is ready and neere for them who labour to keepe faith and to ioyne thereunto a good conscience We see then when flesh and blood would perswade vs that all time of deliuerance is past euen then faith beholdeth it to bee neere at hand for when wee thinke that we are at the last cast then we see saluation and helpe is neerest As this doctrine serueth for our comfort so we must learne for our instruction that if happily we suffer the longer yet we shall receiue for our temporall euill a spirituall recompence remembring alwaies the Apostles consolation 1. Pet. 4. who would not haue vs discouraged when we suffer for they which haue done vs euill shall be iudged of him who will come to iudge the quicke and the dead Although we see not this by the iudgement of the eye and by the light of nature yet although we should die suffering as weldoers cursed are they that shall ouerlie vs Blessed shall we be for we shall rest from our labours God is the iudge of the whole world of the quicke and of the dead he will not forsake his nor leaue his enemies vnreuenged Well although wee perswade our selues of this trueth yet it is to bee feared when the abomination of desolation shall be set vp we wil notwithstanding all this stand in a mammering and doubting what is truth what is vntruth what is good what is euill But alas if the Lord should be any thing the longer from vs in helping no maruel seeing we were the longer from him in obeying Experience will proue that though we haue neuer so many outward gifts neuer so glorious wisedome yet vnlesse wee still depend on the word and promise we shall stagger and falter in the time of temptation For this was the onely staffe that vpheld the man of God at what time he was ready to stagger They are farre from thy Law that is as if hee should haue saide Thou canst not O Lord but punish them for thou hast long suffered them to see if they will turne but there is no hope that they will conuert therefore there is no cause of despaire that thou wilt not punish them Oh true faith O sound perswasion of Gods mercie most needefull in trouble yea when the face of all things shal be changed and things shall be turned vpside downe we shall know the vse of this doctrine to be aboue gold and siluer The like were the man of God his Meditations as wee may see Portion 11. when his eyes failed him his heart fainted his spirit panted and was as the bottle in the smoke The proud saith he digged piâ—s for me which is not after thy Law all thy commaundements are true they persecute me falsely Thus wee see hee vseth two effectuall reasons the one drawne from his owne person who maintained a good cause the other from his aduersaries who defended an ill cause Vers. 152. I haue knowne long since by thy testimonies that thou hast established them for euer I Know O Lord not of late but long since that thou euer hast beene and art the selfe same God thou art no changeling thou doest not sometime maintaine the cause of thy children and some other time forsake them I know now by the couenant and records of thy loue that thou doest defend thine euen vnto the end I know that from the beginning thou hast hated punished sinne thou hast loued and maintained righteous dealing I am perswaded that thy iudgements proue not true once or twice alone but alwayes We see how needefull it is to vs for vs to haue knowledge throughly of the testimonies of the Lord. For this was an assured knowledge of the man of God I haue laboured saith the Prophet in effect to establish my knowledge whereby I may knowe that hereafter which I know now and that I must knowe that now which I must knowe hereafter yea I haue taken great paines to confirme this knowledge in me not of late but of long time Thus we see how the man of God laboureth to fetch out many arguments to strengthen himselfe in time of temptation wherein we also must imitate him For if wee shall store vp great plentie of reasons our enemies may push at vs and shake vs but they shall neuer ouerthrow vs. PORTION 21. RESH Vers. 153. Behold mine afflictions and deliuer me for I haue not forgotten thy Law THe selfe same argument and matter is here repeated which was before but after another manner Hee saith portion 16. 1. I haue executed iudgement and iustice leaue me not to mine oppressours The which in sense being all one with the other and seeing we haue deliuered the doctrine at large before here is not much to be spoken Onely we may obserue this he here laieth his misery open and vnfoldeth his estate before the Lord Behold saith he O Lord thine eyes are vpon the righteous thine eares are open to their prayers Thou seest my case let me sâ—e thy grace that I may knowe for a trueth that thou lookest on me The cause then why we oftentimes are not helped is because we hide our troubles from the Lord. True it is that the Lord seeth all although we should hide all neither needeth he the displaying of our owne miseries but yet in all troubles hee would haue vs to open and acknowledge our griefe vnto him that he might the better make knowne to vs that hee hath helpe laid vp for vs. Wherefore we must beware least at any time we smoother our estate or seeke vnlawful meanes but in all things with prayer and supplication make our necessitie knowne to the Lord. His reason ioyned herewith is this For I haue not forgotten thy Law that is although O Lord there is great want of obedience in me and I cannot and haue not exactly kept thy commandements yet I am none of them that contemne thy Law wherefore O Lord help me Thus we see stil that the man of God suffered as a weldoer teaching vs that if we suffer as ill-doers the rod of correction shall not depart from vs vntill in some measure it hath wrought in vs repentance but if we suffer with him as wel-doers we may boldly vse this argument and with this reason desire the Lord that hee would take his owne cause which we maintaine into his own hand And although he was a sinner which here he doth not denie and did forget many particular
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
haue our loue and hatred proportionable to the things loued and hated and our affections must be answerable either in liking the things which are commaunded or in misliking the things which are forbidden If our first loue decay it will first come to be cold and then to be none Wherefore the holy Ghost doth exhort men in the booke of the Prouerbs that their loue should be wholy set on their wiues and so they should not couet any other And Isaac who is said to loue his wife Rebecca deerely neuer fell into the sin of Polygamie or concubines So our loue to the word must be so through a loue that it take vp all our affections and so may shut out all that comes in the way which either might empaire part of our loue or spoyle vs of the whole We see in them that are irreconciliable what hatred is in them We may see how many hauing found sometimes terrour of conscience haue fallen from the hatred of sinne to the like of it and so haue made relapse either into old sins from which they were deliuered or else into some new sins where with before they were not acquainted Wherefore we must pray that our loue to good things and hatred to euill may daily be growing For if we stand at a stay we shall come to lesse and lesse yea in the end we shall shake hands with sinne againe For many are so cold in the pursuite of sinne that it is to be feared that the Lord will plague vs either with heresie or with profanenesse For whereof commeth our commending of Papists and heretikes that we can say Surely he is an honest man it is pitie he is a Papist I knew neuer any ill by him it is to be feared we shall come to be such Papists for want of more feruent hatred against them Vers. 164. Seuen times a day doe I praise thee because of thy righteous iudgements AS before the man of God spake of his ioy feare and hatred so now he sheweth his loue which therefore seemeth to be no colde loue because it made him seuen times a day to praise the Lord. As the children of God cannot satisfie themselues in the hatred of sinne no more can they satisfie themselues in the loue of the Lord. And as for their true hatred of sinne they abhor it not onely in themselues but in others so for the true loue of the Lord they loue it not only in themselues but in others wheresoeuer they finde it The meaning of the man of God briefely is thus much because I see O Lord that thou performest thy promise vnto thy children and executest thy threatnings on the wicked I praise thee and when I consider the examples of thy iudgements and see thy truth so iust I delight in praising thee The cause then why we haue no more pleasure in praising God is because we obserue no more diligently Gods mercy and truth fulfilled and executed in our selues or in others Seuen times a day If this be vsed on any day doubtlesse on the Sabbath day because in respect of our callings other dayes are full of distractions neither are the mindes at such libertie as they are at other times The Apostle Ephes. 5. 16. saith Be not drunke with wine wherein is excesse but be ye fulfilled in the spirit 29. speaking vnto your selues in psalmes hymnes and spirituall songs c as if he should say whereas other men cannot be merie vnlesse they be mad and they can finde no solace without their own conceits yet it is good for you in your most mirth to be plentiful in the spirit in good affections The same thing is vrged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in Psalmes c. What shall now become of them who thinke they doe God great good seruice to come twise on the Lord his day to the Church and thinke it a sufficient discharge for them seeing the Prophet protesteth that hee came seuen times a day to praise God that is Often he resorted to this sacrifice for this phrase of speech is vsuall in the word to set down a certaine number to expresse an vncertaine thing These remember not the often frequenting of priuate praier thanksgiuing conference admonitiō preparation visiting of the sicke almes giuing which be duties of loue annexed with the former publike duties of religion and as wel to be vsed in the Lords day as the other If this then be not to be done on the Sabbath day when should we do it True it is that with the good seruants of God Dauid and Daniel wee take vp euery day at morning noonetide and euening to praise the Lord but especially wee must remember to speake of these wonderfull workes of the Lord in the Sabbath as that 92 Psalme which is a Psalme of the Sabbath doth teach vs. Thus see how the Sabbath should wholy from morning to night be spent in these exercises and therefore is it set apart from all other dayes because that worship of God which we doe but in part on other dayes may now wholy be spent on the Lord. We see in time of Poperie how holy men would be at their solemne feasts as at Christ his tide Easter Candlemasse as they call it Holy thursday and Al-saints day Were they so superstitious in ill and shall we be cold in good things were they so feruent in idolatrie and shall we be so zealeles in the Lord his dayes wherein we haue all things doth not this day teach vs the benefits of Christs birth the profit of his Passion the fruite of his Resurrection the glorie of his Ascension the ioy of the comming of the holy Ghost doth it not teach vs how in this world we may praise God with his Angels and how hereafter we shall be occupied in heauen Wherefore let vs pray often in that day let vs examine our hearts what sinnes we haue done what benefits we haue receiued let vs prepare our selues before the congregation is gathered when they are assembled let vs so pray and heare that after the departure we may examine our hearing by meditating applying and conferring the prayers by the effects of them Thus in priuate and publike exercises in matters of religion and practises of loue we are to spend the whole Sabbath Alas how far are they now from praising God now seuen times in the day who passe it ouer in pleasures and so end it in their owne delights who no maruell must needes slip in common life who fall so deepely into God his course Doe I praise thee By naming one part of the exercise of God his worship hee comprehendeth many for it is not like that he contented himselfe with praising of God but that he also prayed heard meditated and conferred of the word and setting downe by name that whereunto we are most vnapt and most hardly drawne he includeth those things which
is drawne from the state of the godlie and from their behauiour vers 18. The nature of the wicked is such that they count wickednesse as pleasant as wine and therefore they make vngodly practises their chiefest delight it is their meate and drinke to doe euill they are best refreshed when they most offend neither are they content with their owne wickednesse but they doe moreouer cause other to fall into wickednesse If they cannot come by their purpose if they haue not great occasion to worke that which they haue deuised if they haue not made some fitter for their vngodly friendship then their sleep departeth from them they cannot be at rest For as the hungry man cannot sleepe quietly because his appetite continually craueth meate so the wicked taketh no rest nor sleepe if he be not stâ—ffed if hee haue not his bâ—lâ—ie full of wickednesse How carefull ought we then to be to auoide euill companie how iarre must we flie from it and how heartily should we hate it continually Here we may note the contrary as a very speciall signe and marke of the true childe of God for if we can make it our meâ—te and our drinke to doe good as our Sauiour Christ saith It is my mâ—â—te â—o do the will of my Father and as Iob saith I esteemed it more then mine appointed â—oode And againe if wee can count it the great comfort of our harts and solace of our soules when we can do good â—o otherâ— and prouoke and sâ—irre them vp to goodnesse this is an argument that wee haue receiued the spirit of GOD as a pledge and a seale of our euerlasting saluation and that wee are the children of God Moreouer if wee be grâ—eued when we haue wrought no goodnesse nor gotten good by others if wee be as it were comfortles when wee haue not taught others â—ome goodnes or when wee haue not prouoked them vnto practise of some good which they had before time learned this may well warrant vs that we doe truely loue God and that he loueth vs and will bring vs vnto life Thus farre for the first reason which as it describeth vnto vs the nature of the wicked so it must bee applied to the generall head of sinne and the corruption of our nature Vers. 18. The way of the Righteous shineth as the Light that shineth more and more vnto the perfect day THe second reason why we should auoide the euill companie of the wicked is because of dutie we are bound to ioyne our selues to the godly and to be companions of all them that feare the Lord. It is not enough to flie from the wicked and to leaue their coÌ„pany but we must make hast to the assemblies of the godly linke our selues in frieÌ„dship with them â—or of our selues wee can deuise euill and by our selues wee can learne to worke wickednesse wee can giue place to vngodly motions wee can foster vp fleshly desires yea and through our corruptions abundance of euill will flow ouâ— of vs. Albeit therefore we doe aâ—oyde the corruption wherewith wee might be infected by others yet if we prouide not some helpe for our owne infirmities by good companie we may be as wicked when we are alone as those which liue among the wicked wee must then seeke the company of Gods people and with them we must nourish peace and loue by labouring to profit them by what good thing soeuer wee haue and by receiuing and learning some goodnesse by them for the sustaining of our infirmities for the relieuing of our needes and for the supplie of our manifold wants Dauid did see how needfull this was therefore Psal. 16. he doth not only say that he will keepe himselfe from the corrupt worship of the wicked because he hateth them but hee will ioyne himselfe to Gods people for the loue that he beareth them saying All my delight is in the Saints And in another Psalme saith hee I haâ—â— them that hate thee O Lorde whereunto that may bee well ioyned that is I am compaâ—ion to all them that loue thee and loue thy name But Lot did greatly faile in that point when he would not returne to his vnckle Abraham after he was deliuered out of Sodome for if he had gonâ— vnto him he might haue bin preserued from much woe peraduenture which â—lter did befall him But it was hard for him to confesse his fault vnto his vnckle this was grieuous vnto him and therefore he would not seeke for the companie of Abraham And what came hereof but griefe vnto himselfe shame vnto his familie and continuall punishment vnto his posteritie This rule then must be diligently obserued that we be alwayes as carefull and desirous to ioyne our selues with godly companie as we be to auoyde the assemblies of the wicked If this be so as it ought to be indeede then how great and how grieuous is their sinne and how fearefully doe they offend which forsake the societie of the godlie to dwell among the wicked and doe leaue the companie of Gods people to haue the familiaritie of wicked men It were good for such to consider what the Angell of the Lorde saide vnto Hagar when she fled from Sarah her mistresse Hagar Sarahs maide whence commest thou and whither wilt thou goe This talke might passe betweene them Angell Whence commest thou Hagar From Abrahams house Angell Whither goest thou Hagar Into Aegypt Angell Whence commest thou Hagar From the people of God Angell Whither goest thou Hagar To the vngodâ—â—e Aegyptians Angell Whence commest thou Hagar From the Church of God Angell Whither goest thou Hagar To the Synagogue of Satan Angell Take heede to thy selfe and beware commit not this great wickednesse doe not this great sinne against the Lord returne thy selfe vnto thy mistresse humble thy selfe vnto her and be obedient vnto her will How pithie is this speech How effectuall and worthie to bee remembred if we haue alreadie changed our places or if wee goe about to change them Let vs remember the saying of the Angell and let vs consider whether it may not likewise be saide vnto vs whence commest thou out of the Church of God whither goest thou to the assemblie of heretikes where hast thou bene in the Church where art thou or whither wilt thou go to the world the vanitie thereof O fearefull exchange Refraine thy selfe betimes returne thy foote with speede come hastily to the Lord thy God humble thy selfe vnder his hand promise and performe all obedience vnto him that thee may receiue thee to his fauour againe Let vs thinke that the Lord doth speake vnto our consciences and let vs answere him with a pure heart and it will without doubt stay vs from many vnaduised and vnprofitable changes If we do rightly and in truth consider of this we shall be so farre from going to the wicked that if we be among them wee shall hastily separate our selues from them that wee may
owne nature and kinde are good yet doe become euill sinfull through vs. This may be perceiued in all the parts of our life let vs then a little fee how our corruption deceiueth defileth vs in many things First this is without all controuersie that is onely the corruption of our owne hearts which causeth vs to be slacke in doing good or to leaue it altogether vndone or else to do that which is euill and odious in the sight of God For albeit many causes may be pretended which sometime may haue a shew of goodnesse yet those causes are but corruptions there is no goodnesse in them Some men are kept back from doing good to their familie by catechizing them because they would not haue all meâ—â—â— talke of them and because they would not hazard the credit of their name Some are 〈◊〉 backe from being zealous in godlinesse because they might stil vse their libertie in buying and bargaining whereby they might prouide for their selues and families And for euery thing they doe they will haue a colourable excuse they will doe nothing without a reason But their excuses are but colours their reasons are very rawe not seasoned with the word They are deceiued through the deceitfulnes of sinne their corruption deceiueth them they are beguiled because they make no triall of their hearts The same thing commeth to passe euen in those things which in their kinde are good To leaue sinne is a very good thing yet if wee doe not herein take heede vnto our hearts we may besore deceiued for when wee be minded and doe purpose to leaue sinne let vs consider the cause why wee purpose and goe about such a thing and we shall often finde that it is not the conscience of sinne but the feare of punishmeÌ„t or the shame of the world which moueth vs so to do The adulterer doth many times abstaine from his filthie adulterie not because that sinne is odious in the sight of God but because it will bring him to open shame among men The theefe without any hatred of theft doth sometimes keepe himselfe from the outward act that hee may auoid hanging and the outward danger of the lawe And that the shame of the world and feare of men doth more preuaile with many than the feare of God it may appeare by this that they wil abstaine from such things whereunto there belongeth shame or for which some grieuous punishment amongst men is appointed as for theft murther adulterie c. yet they will passe by great sinnes for which there is no penall statute as swearing c. For if there were any true conscience of sin in them they would make a conscience of all sinnes but especially of these sinnes which in Gods eyes are most abominable Againe we must not rest when we haue left any sinne as though that were sufficient but we must narrowly search into our hearts to see what cause hath moued vs so to doe for if we doe not with sorrow repent vs of our wickednes and leaue it for the feare of God but forsake it either because it will bee no longer profitable vnto vs or because wee be sickly or olde or weake and take no longer pleasure in it then our labour is but lost our hearts haue deceiued vs. And many no doubt are thus deceiued yea they shew that they be deceiued by this that they can still speake of their sinnes without sorrowe and laugh at others which commit the same sinnes Verily if they had repented of their sinnes the remembrance of them would haue bene grieuous vnto them yea they would be very sorie when they saw others fall into the like sinne But seeing they can laugh and make a sport at it when any man doth it as they haue done most sure and certaine it is that their hearts haue deceiued them they are yet in their sinnes though they haue left them outwardly Let vs proceede a little further that we may see into the corruption of our hearts We purpose to deale faithfully we purpose to heare the word to reade it These things in themselues are very good yet if wee be not carefull ouer our hearts their corruption will pollute and defile them For if we be moued hereunto not with any zeale of Gods glorie but with a care of our owne credit not because in Truth wee would countenance the Gospell but because wee would get some countenance by it the thing good in it owne nature is made euill vnto vs and sinfull because our hearts are not right in the thing And how manie bee thus deceiued may soone appeare by the small fruit which most men doe get by the word For when wee see manie very diligent in hearing of the word yet profiting nothing nor desiring to profite it is vndoubtedly true that those men are deceiued by their owne hearts which are not right with God If there were any conscience if there were any heart or spirit in men they would profit something or at least they would be greatly grieued for their not profiting Moreouer when wee haue brought our purpose to practise and haue done any good thing indeed euen then I say may wee be beguiled if wee take not good heede The corruption of our heart is readie to make vs proude of well-doing whereas indeed we should be humbled it is readie to make vs glorie in that for which we should giue glorie to GOD it is readie to make that an occasion of slothfull carelesnesse which should be as a spurre to make vs more carefull Therefore when the thing is done when the worke is wrought and when all our purpose is brought to passe wee must still be carefull ouer our hearts wee must still haue an eye to them that our corruption bee in no wise hurtfull to that good grace which God hath giuen vs. Thus whether wee purpose to leaue sinne or wee leaue it indeede yet we may be deceiued by our hearts if they bee not right in doing of them Therefore aboue all things we must take heede vnto our hearts otherwise we may doe many goodly glorious things in the sight of men yet our hearts wil one day accuse vs for them our conscience will check and controll vs and God which is greater then our consciences will vtterly condemne vs. Now contrariwise when our heart is vpright with God when it is sound and sincere then will the Lord fauourably accept of our doings and through his Sonne he will count them righteous Thus if we with a pure heart doe leaue sinne though the dregs therof remaine with vs if with a good heart to Godward we labour after goodnes though wee cannot doe the good which we would this vprightnes of our hearts doth please God greatly and he will surely pardon the other imperfections through Christ. True it is that no man can say his heart is pure if he compare it with the rule of Gods word or with the iustice of God and therefore
vncleannes securitie and such like sinnes haue so beaten and trampled vpon thy heart that it is euen hardened through the deceitfulnesse of sinne but repent thee of thy former sinne and put away the euill of thy workes and then come to the word with a holy heart and then thou shalt see and feele thy vnderstanding inlightened thy iudgement reformed and all the words of wisedome plaine and easie vnto thee All this is confirmed vnto vs by plaine and daily experience for when a man hath been buffeted with some sinne when he hath yeelded too much to pride worldlinesse anger and such like when he hath fallen into some misliking of the word or of the preacher then in hearing he heareth not and the word is a sealed booke vnto him Contrariwise when men doe most mislike themselues for their sinnes when they be most grieued for their dulnes when they thinke themselues most vnapt and most vnworthie of knowledge and yet desire to finde comfort in the word wish to be inlightened and led into the true knowledge of it then doth the Lord very often giue them the deepest insight into his heauenly mysteries then doth he worke in them a most comfortable feeling then doth he also put and stirre vp most heauenly and holy motions in their minds By all this must we learne many things first when we heare the word without fruite then we must returne into our selues and know that our sinnes are the cause of blockish dulnesse which is come vpon vs. Anger hath troubled our affections and pleasure hath stollen away our hearts profit hath corrupted our iudgements therefore our iudgements doe not yeeld vnto the word it cannot enter into our hearts neither can it worke vpon our affections We are then in this case to bewaile our sinnes to labour for repentance to pray for the spirit of sanctification whereby these sinnes may be consumed and then returne vnto the word with prayer and the Lord wil blesse our vnderstanding Againe when we see our iudgements reformed and our hearts touched so that the word worketh vpon our affections then we must know that the good worke of God hath gone before his mercy hath disburdened vs of the heauie burthen of sin his goodnesse hath emptied our hearts of vnprofitable thoughts and his good spirit hath wrought all in all in vs. Then to shut vp this verse let vs know that as sinne doth hinder and holde the word out of our hearts so doth the loue of the word as it were open the doore of our hearts and make a broad and large passage for the word to enter into vs and to worke that good worke for which it was sent It followeth in the next verse Vers. 7. Depart from a foole when thou perceiuest not in him the lips of knowledge GOD hath ordained that men should liue together that one might bee helpfull to another But there is a neerer bond of friendship when one entreth into league with another or when one maketh choice of another for some neerer bond of friendship affinitie or such like And because this bond cannot stand but where there is a great likenes of conditions and qualities and it is commonly seene that the partie better affected is sooner chaunged therefore in this place we be admonished to beware least at any time we ioyne our selues to those that are foolish and vngodly Not that it is altogether vnlawfull to haue any dealing with them but that wee may not come too neere vnto them For to eate and drinke with them to dwell in the same towne by them and such other common duties be not vnlawfull But to ioyne in marriage with them to make them priuie to to our counsels or to vse them as more neere and speciall friends this is vnlawful and this is here forbidden For little or no good at all can bee gotten by them they will hardly or not at all be brought to goodnesse and such is their subtiltie that one of them is able to peruert the faith or at least to corrupt the manners of very many Good cause therefore there is why we should depart and get our selues from them on the contrary side wee bee taught to seeke out good company and to ioyne our selues to them as neerly as may bee yet with this full purpose of heart that wee may receiue fruite and profit by them Nature doth call vpon vs to doe this the communion of Saints requires it at our hands our own profit should compel vs the examples of euery mā in each calling may moue vs therunto For men doe desire to be in companie of their betters the scholler would be in companie of him that is better learned the worshipful man desireth the companie of the noble man and the honorable delighteth much in the fauour of the Prince Yea in the basest occupations and handicrafts men doe still desire to bee in the company of them that are most skilfull And all this is to obtaine the knowledge of earthly things and the fauour of them that can helpe them how much more then should we desire the companie one of another that we might be helpfull one to another in heauenly things Nay how intirely should wee be ioyned one to another and receiue good one by another in all kinde of goodnesse And yet must this bee done in great discretion for the best men haue their faults Therefore wee must be most carefull as to receiue what good we can by any so to receiue hurt or hinderance by none at all It followeth Vers. 8. The wisedome of the prudent is to vnderstand his way but the foolishnesse of fooles is deceit THat is true wisedome indeede which beginning at knowledge doth goe forward vnto practise and beginning at faith doth further proceede vnto the fruites of faith For vnlesse there be profitable vse of knowledge both in our generall and particular callings it hath neither the sense nor the sauour of heauenly wisedome Then we be here admonished to labour that our knowledge may growe vnto faith and that we builde a godly life vpon faith And that we may thus do we must especially trauell that our hearts may stand in awe of Gods word and that we may haue a charitable and louing heart vnto men This if we can obtaine then shall wee in feare and loue doe the good duties which may glorifie God profit men and haue sure arguments that we haue true wisedome But the foolishnes of fooles is deceit That is they doe either take a wrong course of life or else if they take a right course yet their hearts are not aright and therefore they deceiue both themselues and others All this commeth to passe because with conscience they do not apply euery general point of doctrine to their particular estate and labour not to make practise of it We giue titles vnto men count them wise and politike men that can foresee and preuent worldly displeasure But the
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
to them There was a voyce put vp for making a golden Calfe and there was not one against it There was a voyce what should be done with Iesus and all cried crucifie him Another was whether God should be God or Bâ—al should be God and none held with God but Eliah Also whether Christ or Barrabas should be loosed and all chose Barrabas And in a good matter whether Ioseph should goe into the pit or no and all but Ruben consented he should In religion we can grant that vniuersality is no note of the truth and if any obiect vnto vs what so many Princes so many Nobles and yet haue they not the true religion we can answere out of Paul not many noble not many mighty hath the Lord chosen but in our life we caÌ„not be drawne to confesse the same Wherefore let vs beware of following the multitude 5 Particular examples may be made generall instructions when the cause of them is generall When an example is grounded vpon a generall equitie then may it be followed but when it hath some particular respect and contrarie to the generall equitie it may not be followed though it were well done Yet that was not well done of Zipporah because it was the office of a man to doe that she did as appeareth Gen. 17. for in that the Lord departed it was rather for the faith of Moses than that the thing was right So was it in the example of Simeon and Leui who sinned yet had the Lord more respect of their fathers faith to crowne it than of their sinne to punish it yet was it still sinne Therefore when we cannot doe well as we thinke because of others as wife friend husband c let vs know that the fault is in our selues for if we were faithfull they should be so farre from hindering vs that euen by vs perhaps they might be saued 1. Cor. 7. 6 It were a good thing to make other men our looking glasse and in their falles and infirmities either to behold ours present or to suspect them to come 7 It is not good to binde any to our examples 8 It is euermore a safer thing to insist in the generall rules than in the particular examples 9 We may not follow euery good example in Scripture and when we follow any we must looke we haue the same spirit and the like affection 10 Many call euill good by speaking for it by not speaking against it by defending it in themselues defending it in others who are worse than Saul 1. Sam. 15. for after a while he bethought himselfe he coÌ„fessed but these men after they haue once taken vpon them to defend a sinne will defend it still they will dwell in it liue in it die in it goe to hell in it Proctors they are of ill causes parasites I would they were only in comedies such as sowe pillowes Ezech. 13. and Psal. 10. such as they Act. 12. the voyce of a God such as Absalom 2. Sam. 15. that said that all matters that came before him were good These perswade others to sinne either by shew of reason Gen. 3. or by shew of religion as Absalom did or by shew of stature Ioh. 19 we haue a law by faire promises as the diuell to Christ all this I will giue thee or by saying ye shall finde more ease Ieroboams reason for the Calfe with a Pilate voyce or if you will not say as Nâ—buchadnezzar saith you shall into the furnace But some of these doe say 1. I neuer spake word in commendation of this or that euil matter But haue ye not heard the common saying * the thing it selfe speaketh The heauens declare the glory of God Psal. 19 and yet speake neuer a word Their actions speake lowder and plainer than their tongues These in iudgement absolue Barrabas and condemne Christ and so bestow on the euil such things as belong to the good They bestow preferments on them that least deserue as Ieroboam did the Priests office on the basest sort of the people and so it is in our times for many haue places both in Church coÌ„monwealth which can serue for nothing but to be coÌ„sonaÌ„ts alwaies following the sound of their vowels hauing none of their owne 2. Some speake not against sinne when Hely had let his sonnes faults passe God said he hououred them more than him God counteth vs honoured of sinne when we see and say nothing Psalm 50. When thou sawest a theefe c. Though we doe but stand by and looke on as Paul did we are made allowers of the fact So Peter makes the Iewes Act. 4. You haue killed the Lord of life We say the gardiner is the cause that weeds doe growe because he letteth them grow And so it may be said in Church and common-wealth of them which will not rebuke sinne when they may because they will not be medlers 3. But some haue a little more care but yet thinke it sufficient to be of Gamaliels minde Let it alone if it be not of God it will come to nought loth to speake against euill and so they see it and say nothing 4. Or as those which say something but yet as good as nothing as Ely did ye doe not well my sonnes they speake as a seruant to his master softly because he would not wake him they hit peraduenture the skirt when they should smite the head and sometimes misse altogether or hit those they should not 5. Or seeme to speake somewhat roundly but be so short witted or so short winded that they cannot speake much a little they doe and soone leaue off as King Ioash 2. King 13. 14. 10. 11. 6. Some speake out of time when they first let an ill matter passe then they speake against it 7. But some are worse than all these which giue men some morsell to stop their mouth as Aeneas is said to giue Cerberus a soppe that he might not barke or muzzle theÌ„ that they cannot speake taking away their tongues and liuings or prescribe what they shall say as Micah 2. 11. Prophesie of wine or as Amazias said to Amos Prophesie not against Israel Amos 7. 11. 12. 11 Wee must learne a Logick of the holy Ghost Exod. â—3 2. to answere the topicks of the world which defend their doings by Others doe so and learnedner and wiser than you haue dâ—â—â— it And indeed we must not onely forsake a multitude but we must also adde this to dissent from the traditioÌ„s of the elders It commeth all to one end for it differeth not whether we say many or one great one as many for if one thing be equiualent to a multitude we may say as the Hebrue and the Greeke doe that they are al one ten shillings and an angell are all one There be that thinke it is of more force many smite like haile stones but great men like great
the feeling of sinne is the mother of hunger after righteousnes So that where hunger after righteousnes is there must be also feeling of sinne and where there is exceeding hunger there must be needs an exceeding feeling and on the other side where there is a small and feeble hunger there is a small and feeble â—eeling and it is vnpossible to be otherwise For he that feeleth his owne deadnes wants and impuritie in euery commandement it is vnpossible but this touch of glorie and dread of the bondage of sinne should breed and as it were ingender in his minde an extreame hunger and desire of vprightnesse and obedience in euery commaundement The children of God haue then to comfort themselues in that they feele their impurenes of heart and want of vprightnes in euery commandement and deadnes to goodnes For this feare of bondage to sinne and Sathan and this feeling of our owne wants and impuritie is quicknes and liuing and this quicknes and life is by the spirit of Christ and where the spirit of Christ is there is life or liuing and this is called regeneration and life euerlasting So that if we weigh the difference of the quickning that is proper to the elect that is to say to hunger after righteousnes and doe examine deepely and weigh that more than we doe the feeling of our confused estate it is impossible but that we should find great comfort in sorrow great light in darknes I know indeed the reprobate or wicked are quickned in some sort by the spirit of Christ But yet they tast not of this worke of his spirit to wit of mercie by loue of righteousnes but by the power of it doe liue so euen in feeling of Gods eternall iudgement without mercy liuing continually in hatred of righteousnes and in bondage of sinne and Sathan 18 He that feareth hardnes of heart if he can but sigh and groane because he feeleth his hardnes of heart it is so much comfort vnto him as it is a testimonie that his heart is not altogether hardened so that if thou feelest sorrow indeed although thou weepest not yet thou maist gather comfort considering that that sorrow is for sin with a loue and hunger after God if thy assaults be distrust pride arrogancie ambition enuie concupiscence as hot as the fire of the furnace all the day long and though Sathan layeth on oyle in great measure and out of all measure that it is of the wonderfull strength goodnes of the Lord that thou standest and though thy prayers be dull and full of wearisomnes so that strife and waies also to all goodnes be so hard to thee that thou canst not tell whether thou striuest for feare of punishment or loue of so good a father yet if thou feelest this in thy selfe that thou wantest feare and yet desirest to loue the Lord and to be better being wearied and tired with sinne and desirest to please God in a simple obedience of faith then comfort thy selfe 19 The feeling of sinne with wearisomenes as it were a sicknes in the body is an earnest of our regeneration Gods children are often diseased and sore troubled In that they cannot make a difference when they are in the skirmish and agony betweene the motion to any euill and the consent to the same For oftentimes euill motions doe so possesse the mind of Gods children and doe as it were set downe so strongly in them that though they weepe pray meditate which be the best remedies to cure them yea though they feele them with irkesomnes and wearisomenes as we feele sicknes in our bodies yet they lie there continually without diminishing excepting delight c. let vs not therefore so vex and martyr our selues with disquietnes of minde because we are so pestered and stinged with wicked motions assaults but let vs quiet our selues and not suffer our selues to be hindred with sicknes of boÌ„die and mind by meanes whereof we are made so much the more vnprofitable to our selues others and to Gods Church For the godly shall not be freed from sin so but that they shall be snared with euill motions delusions vaine fantasies and imaginations The body of sinne and wicked motions and affections shall neuer be out of vs as long as we liue for they are almost continually boyling and walloping in vs foming out such filthie froth and stinking sauour into our mindes and so full of poison it is not only most detestable to the minde regenerate and that part of the minde which is renewed by the spirit of Christ but also so loathsome that it maketh it as it were ashamed and abashed to see into so filthie a stie and sinke and so greatly discourageth and astonisheth vs as it makes vs oftentimes to quaile and if it were possible would corrupt and defile the part regenerate for mightie is the power and raging is the strength of sinne 20 Martin Luther saith that as a man may trie and know whether he be effectually called and grafted into Christs body or not by this that he feeleth his heart cheared and sweetned by the feeling of Gods promises and fauour written in his heart so such a man hath forthwith regard of his neighbour and helpeth him as his brother careth for him lendeth him giueth him comforteth and counselleth him yea and briefly he is grieued if there be none towards whom he may be seruiceable he is patient tractable and truly friends to all men he doth not esteeme the temporall pleasure and pride of this life he iudgeth no man he defameth no man he interpreteth all things to the best part Finally when as he seeth not the matter goe well with his neighbour as that he fainteth in faith waxeth cold in loue he prayeth for him he reprooueth him according to his calling he is sore grieued if any commit any thing against God or his neighbour all this proceedeth from the roote sap of Gods grace for that the bountifulnes loue and goodnes of Christ hath sprinckled and replenished his heart with sweetnes and loue that it is pleasure and ioy for him to doe good to his neighbour and is grieued for his sinnes as Samuel for Saul 21 Whosoeuer is ioyned to Christ for his iustification must also be ioyned to him for his sanctification For if we be redeemed vnto holines and not to vncleannes why should we take the members of Christ and make them the members of an harlot or why should we make the temple of the Spirit a stie for Sathan Shall we do such iniurie to the members of Christ shall we doe such violence to the temple of God his spirit shall we rather be rotten impes and grow in our sinnes than remaine in the roote and spring in Christ If Christ his crosse be as a Chariot of triumph if Christ his passion to free vs from condemnation was in the entrance so grieuous in the end so lamentable what is our
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌ„s of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâ—her for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lâ—t him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart â—oâ— saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
will haue men be of their mindes or they will turne iustice into wormwood that it shall be as bitter as wormwood to the good man to doe iustice for my part I would Achab troubled Israel no more though Eliah beare the blame 9 Hee saide that when hee considered how Noah Moses and others fell in their latter daies and how the most excellent haue fallen hee most earnestly prayed that the Lord would take him out of the world before that his life should bring any offence to the Church of God 10 Iacob and Esau cannot agree in one wombe Sarah and Agar cannot agree in one house Isaac and Ishmael must not dwell together there is no agreement between the children of God and the children of Belial 11 Moses was angrie and is commended for it so that euery anger is not condemnable but to be angrie without a cause and without measure Some men will bee angrie for their owne cause and very hot but in Gods cause they will not bee angrie at all this is a fleshly anger but when men sinne either to the dishonour of God or their owne destruction then to be angry is a good anger if the saluatioÌ„ of our brother doth moue vs therto not our owne iniuries for we can beare with patience iniuries so farre as priuately it concerneth vs but when it toucheth GODS glorie we cannot but be angrie Some are angrie for euery thing and in light matters and yet not in waightie matters then let those men take heede for these are very faultie But if we be like the Lord not marking what is done amisse nor being angry continually that we had rather be loued than feared and according as the matter is so is our anger then is it good otherwise it is not to be allowed for as the Lord doth vse more meanes to cause vs to loue him than to feare him so ought weâ—o doe and to bee more carefull with loue to winne than with anger to compell The Lord is slow to wrath and anger resteth in the bosome of fooles whereas a wise man will represse anger Then let our anger be according to the fault a light fault a light anger of small continuance but we must beleeue the Lord to bee greatly grieued with great sinnes In Gods cause some men are moued when themselues are also touched but if themselues be not touched they can be quiet but when their brother is hurt though God bee dishonoured they care not If we see our selues moued but then when our selues are touched let vs suspect the want of faith of loue and zeale of Gods glorie and thinke wee stand too much to our oâ—ne praise but if we cannot be content when the things doe not touch vs but euen the glorie of God doth moue vs to anger then is it good and of God Though some be our very friends yet we can be most angrie with them when they fauour vs and when they displease vs we can remember the old loue and so still mingle anger with loue and if I can bee angrie with whomsoeuer I see the same sinne in then is it also of God and to be allowed and indeede true Christian anger will sooner bee to his friend than to his enemie Againe when wee can first beginne with our sinnes and be more angrie for them than for others for no man can euer bee angrie for other mens sinnes which cannot be angrie for their owne and this is that which Christ saith Cast the beame out of your own eyes c. But when our anger first beginneth with our selues and that there is no sin which wee would willingly rest or fauour our selues in then if wee bee angrie with others for the same sinnes this is of God if we cast the first stone at our selues and if the sinne bee in vs we striue against it if it be not we feare it may bee and therefore studie to preuent it Againe when our anger doth let vs from doing any duties to them which wee are angrie with then is anger to be misliked but when wee are readie to shewe all duties to them as to pray for them and all other duties of loue then let vs haue here a testimonie of good anger but if it make vs to haue a troubled minde though it be for a good cause it is to be respected for the workes of Gods spirit in vs doe not hinder one another but rather doe further and if we were colde before and yet now shall be quickened to prayer and other good exercises this if we finde it is a note of good anger Againe our anger for the breach of Gods commandement is ioyned with a compassion ouer them which haue thus offended because of the wrath of God which hangeth ouer them thus was Christ angrie and sorie Mark chap. 3. and also when he wept ouer Ierusalem and Paul 2. Cor. cha 12. ver 21. faith he should be humbled when he commeth with a rodde to them and therefore he describeth fleshly anger that they were puffed vp 1. Cor. 5. Rom. 15. Wee should support the weake and be so grieued as though we had done that they haue done When wee see the sinnes of others wee must bee so grieued as if we had done them our selues Christianitie hath griefe flesh hath ioy in the sight of the sinnes and infirmities of other men 12 Worldlings being poore looke onely to the iniurie of men and being sicke looke onely to the meanes and in whatsoeuer trouble they are they are like the dogge that looketh to the stone and not to him that throweth it because they know not that the Lord is the healer but thinke it is by fortune and not Gods prouidence and therefore they looke not to God nor their sinne at all or els looke onely to the angrie countenance of God and so come to miserable ends Therefore it is a blessing of God to see that for his sinnes a man hath any trouble The contrarie commeth to passe by the ignorance of Gods prouidence which must by faith be beleeued as the creation is and therefore a man may see and yet beleeue not Gods prouidence for God hath time and all things that in time come to passe be in his hands Eccl. 3. So both must necessarily be beleeued for they are both the first article and one without the other cannot be beleeued Then let vs beleeue that hee is our healer and therefore when we are stricken let vs looke if wee haue walked well in our calling then is it for our triall and in the end we shall haue euerlasting ioy but if wee want a good conscience then let vs know it to be for our sinne therfore looke to the law where we shall see though not the particular sinne yet one of these which God hath ordained to keepe vs from sinne as wee shall see it is either for that wee haue not heard the word nor prayed nor been thankfull or not receiued the
Sacraments or else done these for fashion and not in truth and these are such sinnes as the Lord will punish as Paul saith 1. Cor. 11. Though there were many other sins yet if they had vsed these aright they should either not haue fallen into these sins or els he would haue giuen them repentance whereby they should haue preuented his iudgements CHAP. XLIII Of iudgement and folly and of iudging reprouing and praising THe Diuell when he cannot at the first corrupt affection he will beginne to corrupt iudgement and then affection 2 We may be conuinced in iudgement and yet not haue our mindes changed and renued for that commeth onely when our affections are reformed into the due obedience of that which we haue in true vnderstanding 3 When we defer to haue that in affection which wee haue in iudgement it is the iust iudgement of God to depriue vs of that which we had in iudgement 4 We may not iudge of any thing by any one action neither may we iudge suddenly but tarrie Gods appointed time for he will manifest all things in their appointed time 5 We must beg of God the spirit of wisedome to discerne the dealings of men for the wicked doe often the same things and in the same manner that Gods children do but yet not with like affection we must take heed therefore that we condemne not the good nor iustifie the wicked 6 We be blind in iudging of Gods works and hence it commeth to passe that wee run headlong to destruction in seeing those things that seeme to be good vnto vs. This ought to moue vs to pray vnto God that he would inlighten our minds and reforme our iudgements that we may wisely consider of his workes 7 A man may haue a good wit and yet be subiect to the secret curse of God 8 A good wit not sanctified is a fit pray for the Diuell 9 There are diuers kindes of follie Salomon saith A wise man is not a stranger in the congregation of the Lord so then this is a foolishnes not to come to the congregation of Gods people In Paules time it was said bee not foolish but redeeme the time thâ—â— then is also follie to loose time In the time of Moses and Iethro to giue authoritie and titles in the highest degrees to them that deserue them not by Iethroes iudgement was follie and wee do in these times the very same Well all these are fooles which can do vs no harme those that are aliue are no fooles so long as they can doe hurt And such as helpe vs to preferment we call them wise whatsoeuer we thinke of them there are two kinds of fooles one a sot for ignarance or a crased foole as he that hath a disease only There is another foole and he hath the carkase of folly and he may well be called the child of follie This is stinking follie and brutish follie Chrysostome faith Better to be found a beast than to become like a beast for the first is of nature the last is of sinne If it bee foolishnesse to be ignorant of that we should doe what great follie is it to knowe what wee should doe and doe it not And who would thinke such follie could fall into any man that he should know it to bee follie and confesse iâ— and yet doe it 10 There is is a sect in our age which say euery one is a sinner and so will neuer be reproued of any sinne they say euery one hath enough to looke to one so was Iohn counted a foole an austere foole and Christ a popular foole for indeede because they meant to follow neither of them they counted them both fooles Christ compareth them to froward children Luke 7 and wee may compare them to â—oule gamesters if I be not deceiued who when they haue lost all and haue the last cast in their hande and see that it is naught also rise vp in a chafe and fling downe all and say that there hath beene foule play played when the fault is onely in themselues So these when they are reprehended say all is naught and bring others into the compasse of their owne follie Therefore as they preached against iusticiaries afore time that all were sinners none that did good so now we must preach against Libertines that all are not vnrighteous the holy Ghost in al times hath called some by these termes righteous wise holy though not before the iudgement seat of God yet in walking in their calling in doing right and labouring to obserue the word All is vanitie for that all they vse sometimes the Preacher said so but he neuer said all is vanitie of vanities There is a difference betweene a sinne that Esay compareth to a coard and that to a carâ—rope betweene Ezechias his boyle and Lazarus his botch betwixt Pauls pricke in the flesh and him that was wounded in the way betweene Ierusalem and Iericho one of these may heale another a mote may pull out a beame though a beame may not pull out a mote else there should be no sinne reproued 11 We can easily say their foolishnesse their sinne their vnthankefulnesse This is the fittest Pronoune that we can vse we haue many notable things in our selues which we count follie in other men as in Iudah hath Thamar played the whore burne her but when he saw the scaffold the case was altered There is difference betweene burne her and I am to be blamed sinners are to be blamed This is that we learned in Philosophie we can see intellectu directo those things which are in others but we cannot see intellectu reflexo and vnderstand our selues for our owne faults we had need of an Eunuch to looke out 12 We may be bold with those that are dead so said Lucian Anger and Enuie had killed all wise men for in anger and enuie we will account none wise fauour and flatterie had killed all fooles for we wil for those two affections accompt all wise So when Pilate liued he was counted wise but now he is dead Pilate was a foole So of Demas and Sobna This is the triumph of wisedome aboue follie that as wisedome is iustified of her children so foolishnes is condemned of her children They condemne the same things that they doe Herod so long as he liued was accounted wise and was a King and Iohn Baptist a foole but now both be dead Herod is a foole and so confesseth of himselfe and Iohn Baptist is a Saint So was Dâ—â—â—s Claâ—dius Nero whilest he liued wise and Paul a foole but now he is Nero the tyrant and Paul holy S. Paul The reason of this is for that wee are ledde by present things So long as we liue together with them feare and hope are stopples for our mouthes so that no man can heare what he is indeed being present till he bee dead and gone from among vs. They that follow
his people and to furnish them plenteously therewith 9 When the Lord gaue the Israelites water in Rephidim he named the place after their sinne Mossa and not after the miracle that he wrought that they might both see his mercy and be also put in minde of their sinne And this ought Magistrates to doe in punishing sinne The Lord had often before forgiuen them and now when they had sinned most grieuously he punished them so as they might still perceiue his mercie So ought the Magistrate to rebuke the people for their sinne and let them know it yet so as they mingle mercy and loue with iustice And this ought to be also in the discipline of the Church all meanes must be vsed and al kindnesse shewed so that the fault be reproued before we come to the last meanes of excommunication 10 As euerie one is higher in degree so ought hee to shewe a greater measure of faith 11 Ioseph saith God made him a father vnto Pharaoh that is a Ruler for so it is after expounded and ruler of all his land So Eliakim the Ruler of the people is called a Father because he should not haue such a care for himself as Shobna had who neglected the people and hewed out sepulchers for himselfe but should specially seeke for the glorie of God and the safetie of the people and so did Ioseph winne the hearts of the Aegyptians by his curteous dealing hee went not about to prouide any thing for his children after him By this wee are taught what manner of men our Magistrates should bee for if they haue a speciall loue to their countrey selfe-loue will bee decreased but if they bee giuen to heape vp for themselues and their posteritie the loue of their countrey will be quickly shaken off And this is to moue vs to pray for our Magistrates and also in our selues to bee profitable to others so much as in vs lieth for we are not borne as the very Heathen confesse to our selues but for the benefit of others also The want therefore of the feeling of this may serue vs for a triall of our religion and godlinesse 12 The Lord often doth vs much good when wee see it not hee giueth vs many benefites and blessings by his Ministers and Magistrates which wee perceiue not yet this is a punishment when wee cannot see the meanes whereby the Lord doth vs good and therefore wee must take heede to this for when the case is thus it is dangerous 13 This is to bee noted generally in Christianitie it is a small matter to receiue religion when plentie of all things doe come with it And so in particular callings wee see who would not be a Magistrate or Minister so long as he may be in credit and haue all obedience yeelded to him without trouble But if contempt come with affliction how fewe be there that will stand and abide in their callings to giue God the glorie in looking for that issue which he thinketh good Who would not be a married man if all his life might be as the mariage day but when a man is married hee must prouide for his wife and children yet with heede that hee doe nothing with an euill conscience for them Againe for that a man must forbeare the manifold infirmities of his wife and ouercome them with wisedome how few are there that will continue in mariage giuing God the glorie So is it in the Magistracie and Ministerie 14 Exod. chap. 16. 27. 28. it is written that there went out some of the people to gather Manna but found none whereupon it is said that the Lord reprooued Moses in these words The Lord saide to Moses How long refuse ye to keepe my commandements Moses had not prophaned this Sabbath but the people and not all but some yet the Lord rebuketh Moses because this people were committed to his charge Thus wee see what waightie accounts the Lord will require at their hands who haue the ouersight of others they must giue an account for them Againe inferiours must be often admonished not to despise the gouernement and instructions of such as the Lord hath set oner them but willingly receiue them and carefully follow them If any be so carelesse that he respecteth not his owne health and welfare yet let this moue him to some further consideration of his doings that by his negligence hee puts other in danger and is hurtfull to those that are set ouer him This the Apostle Paul also willeth the Corinthians wisely to consider 2. Cor. chap. 12. verse 21. CHAP. XLVII Of Matrimonie and of the duties which belong to that state GReat dangers follow them which ioyne in affinitie with sinners as wee see in Ieboshaphat for ioyning himselfe with Achabs house 2. Chron. chap. 17. 2 It is an holy token of an holy vnitie betweene man and wife and that they be married in the Spirit and not in the flesh when their affections agree in good things 3 Iethro in marrying his daughter to Moses had no respect to worldly preferments which he saw Moses wanted but onely to the rare vertues which hee saw in him This ought wee to obserue in these times first to make such a choise for our daughter of such a one as may bee a speciall guide and helper for her to the kingdome of heauen and then to take other things if they come but not to seeke them God blessed this act of Iethro for he had the worthiest man then liuing And Moses had a great blessing to haue such a wife as was brought vp in labour that so shee might the better suffer with him in aduersitie and prouide for her selfe in state of necessitie This respect men ought to haue in marriage least taking such as haue been brought vp delicately they shall not be able to beare the crosse when it commeth 4 It is most like by the words of Zipporah Exodus 4. 26. Thou art indeede a bloody husband vnto mee that Moses to please his wife did omit the Sacrament of Circumcision This may teach vs that wee are to honour our wiues albeit the weaker vessels because they be heires of the same grace with vs and must keepe loue peace in outward things so we at no hand in matters of religion must yeeld vnto them least we honour them more than God and so wee shall cause a punishment to fall vpon them and our selues It was the cause of many troubles in Iacobs familie to loue Rachel more than Lea. But Dauid and Iob did wisely in withstanding their wiues when they sought to withdrawe their mindes from performing dutie vnto God 5 When the Lord makes any one man more excellent than another for gifts outward or inward he trieth him whether he wil seeke Gods glorie and the profit of his brethren which fruites if they insue not then thus doth the Lord let him see that this is his corruption which he must labour
hell what if there be a punishment So when we haue made vs a commandement to our selues out of that Pasâ—e feede then at length we shall come to say what if Christ his meaning was not sometimes and by another Then they would giue that they got and a thousand times as much more if they had it to be ridde of that if peraduenture In a doubtfull precept note that which is lesse Austin hath this rule This sense is good and godly and so is that holde both for feare of quidsi what if I tooke the wrong sense In a matter of controuersie remember both waies Who would not be their schollers who may be so indifferent but it is not so There is a rule out of Seneca I doe the rather alleage him because the fathers tooke many things out of him and I suppose there was in him something aboue nature One wrote vnto him to knowe how he might knowe riches were not the chiefe felicitie and that vertue was He sent him word that whether vertue were or no is was neuer doubted but whether riches were it hath beene a controuersie chuse that which neuer came into controuersie So whether to do our duties diligently be good or no it was neuer doubted but whether by another or sometimes our selues it was doubted of in the most ignorant times But this subtle dispuring as Paul calleth it will prooue foolish and this shifting of things by distinction vnlesse they be grounded on the word of God Austen held it wisedome to acknowledge a fault where is none the wise man faith I was afraid being sure of the truth I dread all my doings this is the reason of the regenerate man CHAP. L. Of Gods promises excellencie and truth of Gods word and how â—he wicked abuse Scriptures IT is a thing worthie the standing on to consider how the Apostles out of God his propromise deduce arguments of obedience as among many 2. Corin. 7. when the Lord hauing promised that whether wee abide in our houses hee will dwell with vs or whether wee will goe abroad hee will walke with vs or if we be afflicted he will receiue vs out of this promise the Apostle bringeth a conclusion that wee should therefore cleanse our selues This would see me a strange consequence that seeing wee are cleansed wee should cleanse our selues for some haue made a cleane contrarie conclusion laying wee are cleansed let vs defile our selues seeing grace doth abound let vs sinne 1. Corin. 7. The Apostle in the person of the godly reasons thus the time is short let vs therefore vse this world as though wee vsed it not The same Apostle out of the same premisses in the person of the licentious liuer frameth a cleane contrary conclusion as 1. Corin. chap. 15 Tomorrow we shall die therefore let vs eate and drinke let vs vse the world because wee haue it let vs stuffe our selues with pleasure because our time is not long So runnes the tenour of their conclusions Because God hath mercie enough in store and Christ his blood cleanseth vs from our sinnes therefore faith the carnall Gospeller least the blood of Christ should want matter and mettall to worke vpon let vs wallow in sinne for Christ hath blood enough to cleanse vs. Well the Apostle I say reasons in a contrarie manner Christ hath washed vs let vs not therefore defile our selues againe and that which is more strange he deduceth feare out of the promise Wherefore for our vse we must learne whether in reading and hearing the promises of God the same minde be in vs which was in Paul when hee saide and saide truely that hee had the Spirit of God in him and nee that draweth out this conclusion of the promise of God We are raised therefore wee will raise our selues let that man know hee is of the same spirit that the Apostle was But he that concludes on the other manner We haue promises let all goe where it will that man must suspect his estate hee makes not a good conclusion And as that so this is true the nature of God his promises is not to be a placard to sinne but a perswasion a motiue an inducement to holinesse of life and to the feare of God So that they that vse the promises as they doe saying God is mercifull Christ dyed for vs. The Lord will forgiue vs and so stuffe themselues with promises till they haue made them a pillow for sinne they abuse themselues True it is that the sweete Psalmist saith Psal 131. Mercie is with God What Not to make bold with sin but to feare him Such sophisters then shew by their reason of what spirit they are and to whom they belong that is to the diuell For seeing it is of the mercy of God he is become a great preacher and publisher of God his promises and yee shall not haue a promise but he will alleage it hee is a greater enemie against Moses and against those that vrge the law calling them Moses his Ministers and Doctors of Despaire and all to this end to sow promises vnto vs that we might take no thought but still make this conclusion Christ hath died be bold to sinne It is good therefore for a man to watch himselfe whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse which if hee haue that man may hope well of himselfe For the nature of a promise from God excludes securitie and therefore it must end in feare 2 We pronounce that the nature of a promise excludeth deserts deserts I say not debt for so wee should heare of it so often as mention is made of praying rewarding and rendering Against the Papists wee say therefore there are two debtes the one of desert as hire is due to a labourer for hee hath deserued it the other a debt of promise which is as well to be rendered as a debt of desert For example because I would make it plaine when the daughter of Herodias daunced before Herod he in the vanitie of his braine made a promise of giuing her any thing she would aske euen to the one halfe of his kingdome and after for the â—endering of his promise he made a coÌ„science of his oath Now no man I suppose that is of any valour thinkes that this vaine exercise deserued half a kingdome in his valuation for it deserued rather another thing far worse but the debt that is due is not of desert but of promise Shee could not come and say giue me because I haue deserued but giue me because thou hast promised No more can wee say vnto God wee haue done this pay vs but thou hast promised to vs therefore graunt vs what thou hast promised though nor to vs immediately yet to Christ by desert to vs for Christ his sake by promise thou hast made it a debt and to goe yet more narrowly to the nature of
a promise it is rather paid to the promiser than to him to whom it is promised as one of the fathers saith God paieth his promises to himselfe and the accomplishment of it most respects himselfe 3 The nature of a promise is not presently to yeeld the thing promised for if wee had that wee haue not a promise of a thing to bee performed but a performance of a thing that hath beene promised we stand in faith and receiue in hope and whatsoeuer wee are we are but one hope which is our tenant and takes vp our possession of things to come for our behoofe Our life saith Paul is hidde with Christ. And it appeares not â—aith Iohn What we shall be But the best that may be made of the wicked is here to be seene to the vttermost And seeing our life is in Christ all that are on the stage of the world it is knowne who they be namely the wicked but whatsoeuer is the price of the godly it is yet hidde in Christ we haue nothing but the hope of it Now least some should say if wee haue nothing but in hope it were better to haue some thing certaine To them I say wee doe not speake of a promise from a man The Apostle saith the Lord is faithful If the life of a Christian be compared to a warfare then hope is our helmet Ephes. chap. 6. If it bee compared to a sea-faring then our hope is as an anchour which we must cast into the sea with them Act. chap. 28. to stoppe our shippe in dangers vntill the day appeare Lastly this is our stay God is faithful he hath promised therfore he will surely performe it First he speaketh the word then he promiseth that is saith it double In blessing thee I will blesse Then he addeth an oath As I liue saith the Lord I will visit thee yet more he hath left vs pledges further to assure vs of the trueth of his word if neither his word his promise nor his oath wil serue vs we haue nothing but promises for concerning riches glorie countrey and such like God his children often want them Come to God his grace and to peace of conscience which one would thinke they should haue they often haue them not but faith they haue the promise they haue euery thing else they haue not still they haue the promises them they haue Our faith takes hold on our sins pardoned on the assurance of the life to come these we haue without peraduenture wee haue the other things but by peraduenture The best things we haue we possesse haue them by hope and they that haue outward things are beholden highly to God but they be not his best blessings 4 Howsoeuer some thinke but meanely of God his promise yet nothing is more worthie our consideration and thankefulnesse That that is 1. Sam. 18 18. in the speech of Dauid wheâ— one tolde him that Saul was disposed to giue him one of his daughters in marriage may here be noted for what saith hee seemeth it small to you to bee a Kings sonne what am I or what is my life or the family of my father in Israel that I should be the sonne in lawe vnto a King So may wee say what are wee or what is our life or the familie of our father that the Lord should vouchsafe to make such promises vnto vs Dauid made no light account of his promise To set Dauid in our case and Saul in the Lords Dauids case was farre better than ours For by reason of his victories he had deserued wel of the countrey and therefore worthie to be considered of Saul againe though he should haue had Michol to wife he was not for this to be heyre of the crowne and yet he saith seemeth it to you a small thing Then I say if we could come to make the comparison betweene Saul and God who is the Saul of Saules and prince of Princes in whose respect al the Princes of the world are but wash pots and Cyrus is nothing to him he vnto whom the Angels are subiects and seruants and to whom heauen and earth stoope downe what analogie would there bee betwixt him and Saul On the other side that wee may stand in stead of Dauid if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the promise of Dauid wee would say or wee should say what are wee what is our fathers house that the Lord should haue respect to vs were not our fathers Amorites drowned in superslitious idolatrie carried away with the loue of the world solde vnto sinne and men full of ignorance what was in our fathers house for ourselues what are we haue we not beene deriders of the word of God or hearers of the Lord speake to vs with far lesse reuerence than we heare a mortall men what is there in vs I thinke not of the worst but he that can best expresse his mind and meaning cannot expresse our vnworthinesse My stammering speech cannot vtter iâ— we must conceiue more of it knowe that there is nothing in vs or in our fathers house that the Lord should vouchsafe vs such mercy It must not seeme little that wee haue the word and are compassed about with so many promises wee must reade them with humility then no doubt wee shall reade them with thankfulnes The Apostle saith When the Angels looke at the mysterie of our redemption they are wonderfully astonished they can neuer looke enough to see the vnspeakeable highnes of the Lord and the great gulfe of our vnworthines to behold the ods betweene his greaâ—nes and our vilenes It needeth their conceauing which if we could also doe it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches When the Lord shall not only make promises in generall but in particular not onely reall but personal not onely conditionall but free not onely temporall but eternall who can goe through them all But setting aside these great promises benefits of his word of his Spirit he hath promised that euen our very corrections * shall doe vs good Setting these apart with all the care of his Angels ministery of all creatures he saith he wil so narrowly looke to vs take charge of vs that he will looke to the haires of our head nay Leuit. 26. he will looke to our kneading troughes and which more is Psal. 41. he will turne our beds couches in the time of sicknes A strange thing that the Lord should thus do with vs. In the heathen histories we reade that because a certaine Captaine came to wash his souldiers wounds they could not praise him enough Then if God the Captaine of his whole Church the God of glory shall so narrowly looke to vs as to number our haires to take care for our kneading troughs to turne our beds to swaddle our wounds these are able to amaze vs and to
be turned into sinne yet if we can continue in prayer and be diligent therein if we can euen then also heare the word when wee can receiue no comfort thereby yea though it euer rebuke vs and seeme to make our cōdemnation knowne vnto vs if wee can abide our selues to bee touched and continue our care to heare the word still if we can doe these things it is a notable token of true faith and the great worke of Gods good spirit doth shewe it selfe herein yea and that more liuely than when a man hath comfortable feeling 11 It is a speciall fauour of the Lord when he giueth such Ministers or Magistrates as will pray for the people for so they may see that he will not punish them as he ought but yet forbeareth them We see in Psalm 106. That by the prayer of Moses and Phineas the Lords wrath was stayed and Samuel prayed for the people Therefore Ministers and Magistrates ought to labour euen by praying and doing good for the people that euen for their sakes the Lord may spare them though they haue deserued to be punished Contrariwise it is a signe of Gods wrath when hee withdraweth the hearts of Ministers and Magistrates from the people and that they cannot doe them good 12 The lifting vp of the hands is taken sometimes for prayer it selfe the signe for the thing it selfe so the speech is vsed Psal. 141. 2. Let the lifting vp of my hands bee as an Euening sacrifice And in Tim. 2. 6. I will that men lifte vp pure hands in euery place Where we see that the truth of the things is ioyned neerly with the signe For if a man haue not an heart his lifting vp of hands is nothing but if the heart be thoroughly mooued then also will the eye be lifted vp yet we doe lift vp our eyes that our hearts thereby may be the better lifted vp and our eye doth not wander nor our care doth harken after other things but our hearts haue first wandered 13 When Moses preuailed with the Lord by prayer then did he also preuaile against his enemies S. Iames saith The prayer of a righteous man preuaileth much if it be feruent So that if he be not a righteous man that prayeth or if the righteous mans prayers are not feruēt it will not preuaile As S. Iames therefore gathereth a generall of a particular so may we gather that if we be feruent in prayer then we shall preuaile but if we be not feruent we can haue no hope And that is the cause that in our matters we bring not our purpose to passe because we are cold in praier or trust too much to our owne wisedome or such like Therefore in what matter soeuer we haue in hand if we do first seeke to God by prayer in feruencie as did the men of God herein then shall we preuaile as well as euer they did 14 Those things which wee heare and reade are other mens vntill by applying them to our selues by Meditation they be made ours 15 As reading hearing and conferring of the word do more encrease knowledge then feeling So praying singing and meditating doe more increase feeling then knowledge 16 It is not certaine how long after his sacrifice and prayer Iacob receiued comfort and therefore we see that the comfort of the Spirit doth not alwayes depend vpon the meanes neither is bound thereunto but sometime cōmeth long after the vsing of them As Christ saith of the Husbandmen that they sowe and looke long after for the fruites of the earth which may teach vs comfort for that our prayers are neuer in vaine but alwayes graunted though sometime long after and here are those corrected which looke for comfort immediately vpon their requests not knowing that sinne is the cause why wee receiue not when we aske and for that we vse not the meanes aright this also trieth our obedience if we will with patience continue vsing the same meanes though presently we feele not the fruite of them and learne with Marke and the Apostles to lay vp things in our hearts to trie what will come of them afterward Iacobs vision is not a bare and mute thing but is ioyned with the word and teacheth that all comfort must come out of the word and therefore what comfort by Sacraments visions apparitions and such like doth not leade vs to the word nor worke in vs greater obedience to the same nor giueth vs some victory ouer sinne that is vaine and proceedeth of error It is Faith in the Promises that worketh in vs obedience and therfore in euery commandement there is a promise either vnderstood or expressed for the law is spirituall and requireth a spirituall obedience which we cannot performe because we be carnall and by nature disobedient except the Lord do minister grace vnto vs. 17 Violence as it were must be vsed in the heart when we pray because it is the heauie iudgement of God that verball prayers bring vs to great blockishnes 18 It is good to reade before prayer to the better preparing of our hearts thereunto 19 Where prayer wanteth the action of sinne is as ready as the temptation 20 Generally we must desire Gods mercies greedily but particularly wee must aske them conditionally and with affection as well to leaue the thing asked as to haue it 21 Manie are barren in grace because they are barren in prayer We cannot be drie in the grace of God so long as wee resort to Christ by prayer who hath the seauen Vialls of gold full of seuen-fold mercies 22 In singing of Psalmes without some speciall occasion he would say in company specially of such as were of some generall instruction although priuately for himselfe according to his griefe ioy or affectiō he would sing proper Psalmes yet he thought they that did most reioyce might sing the Psalmes of greater griefe to put them in mind what was or may bee in them as also to season their ioyes with the remembrance of the sorrow of some of the Saints Againe those that are most throwne downe might reape fruit in vsing the Psalmes of greatest comfort that they may see what hath been and what is belonging to them after that they haue sowne in teares and mourned with that holy repentance which is not to be repented of 23 There be two extremities of singers Some hearing the action to bee good vse it of custome Some hearing that wee must vse it with prepared hearts stay so long for fitting themselues thereunto that they leaue it often vndone Others vse it so often and yet so vnfruitfully that their customable singing breedes wearisomnesse wearisomnesse causeth tediousnes and tediousnes causeth to leaue all Then wee are indeede prepared to sing when the word dwels so plentifully in vs and we be so filled with the Spirit that the assurance of our sinnes pardoned the perswasion of God his fauour the hatred of sinne the loue of
The Scripture in this point is plentifull Who can say his heart is cleane There is none that doth good no not one all are sicke either of the couetous dropsie or ambitious feuer of the itch of concupiscence He that hath not the fit on him may start vp and looke to his neighbour All our health is a perillous disease our righteousnesse is as a rag stained with the flowers of a woman If none be voide if many sinnes lie hidde in vs for who can tell how oft he offendeth who can say he is not crased if our cleannesse be filthie if our light be darknesse if our health be sicknesse how filthie is our filthinesse how darke is our darknesse howsoeuer is our sicknesse And how truly is our body called abody of death If then we had any hope of our recouery it would make vs look for our Physition Christ. CHAP. LXIII Of Physicke and Diet Sicknesse and Health IN that Christ doth vouchsafe to bee called our Physition and to bee so it doth greatly commend vnto vs his kindnesse vnspeakable and mercie vnmeasurable that hee would come downe from heauen from his throne of glorie to become a Physition to heale our desperate diseases More that hee is no common leach but such a one as wee may safely put our liues into his hand it wil appeare easily if we consider the properties of an expert Physition in whom these three are chiefly to be considered and required First a sense of the infirmitie wherby in looking wel ouer vs we may know the disease the more throughly Such a one was Christ Esay 53. He had good cause to know our infirmities he needed not that any should counsaile him he knew what was in man Secondly a very readie and willing minde to heale them and take paines with them that are diseased This also was in our Sauiour Esay 64. The Spirit of the Lord is vpon me in that hee hath annointed me that I was willing to heale the broken hearted preach forth the acceptable yeere of the Lord. Thirdly a facultie and facilitie in healing This also was in full measure in him He went about saith Matthew doing good healing euery disease and maladie among the people which may far more fitly by way of a Metaphor be translated vnto the soule where after a more singular way he worketh great masteries and doth great cures This is the comfort of all comforts to the groaning soule to haue a pitifull a willing and a skilfull Physition to looke vpon them and take them in hand 2 When sicknes or any affliction is vpon vs wee must take heede that wee indent not with the Lord but learne presently to liue righteously and to profit by whatsoeuer is laid vpon vs though we see not present release For if the crosse onely humble vs and wee be not humbled in heart what shall we be when the crosse is gone Therefore let vs see the Lord and bee humbled because it is his doing and with our whole heart subscribe thereunto and let the Lord remoue it in his time so that we presently profit by it 3 A certaine man who had bin three yeeres pained with a grieuous disease and finding no remedie by Physick wished many times to die and yet when he had better considered he humbled himselfe and said with his heart If this lie on me all my life yet wil I serue the Lord which done he found present ease and was not troubled therewith afterward Also when men are fallen into the hands of the Magistrate or of the discipline of the Church they will shew great repentance for the time But when the time of their examination and course of Iustice is past then also is their pietie past they are neuer the better which sheweth that they were not truly humbled neither receiued any profit by their present correction But let vs learne to profit by both namely by the immediate or mediate haÌ„d of God vpon vs and know that if the Lord forgiue our sinnes they shall be forgotten of men and if we shame our selues and be truly humbled vnder his hand for them then the Lord will take away our shame and whatsoeuer affliction in his due time 4 If wee promise amendment in the time of our trouble and yet followe it not in the time of prosperitie it is for hardnesse of heart For Pharaoh his example is for to feare we must not put it off for time to come but presently learne to amend our liues otherwise the Lord may deale with vs as he did with him 5 When sicknes or any other trouble doth afflict vs if we would know whether it proceed from the fauour loue of God towards vs let vs learne to see it in the example of the theefe on the crosse who fled vnto God profited by the crosse and would that others also should so do for if we can in trouble flie to God not to witches and profit by our crosse which in it nature is able to make vs worse whereunto also Sathan will set to his hand if wee desire to amend our life and that others also should amend by our example by these fruites we may see that our sicknes is sanctified in Christ and all other our troubles are also sanctified in him For God would not haue receiued vs so graciously in the sacrifice of his sonne Christ if he ment to destroy vs he hath giuen vs so many pledges of his loue So we may reason with our soules as Manoalâ—s wife did with her husband ludg 12. 23. 5 Seeing God created all things nothing hath vertue in it but as God giueth it and when it pleaseth him he taketh it away Our father Adam liued with hearbs and yet should haue liued for euer but we haue many other things for our nourishment and yet liue not Again our fathers before the flood liued longer than we do yet had not so many â—â—shes as we haue The children of Israel liued fortie yeeres with Manna and Moses and Elia liued fortie daies without meate all these teach vs that man liueth not by bread onely and that the want of the creatures doth not necessarily cast vs into diseases but that it is our siâ—â—â—e which casteth vs into them Meate doth not nourish vs Physick doth not heale vs and the creatures doe not strengthen vs but the Lord doth all in all as it pleaseth him to trie his children or to punish the wicked 6 In corporall blessings if we haue not the spirit to teach vs that by the word and by prayer they are sanctified vnto our vse if we cannot receiue euen euery morsel of meate at Gods hands as tokens and pledges of his fauour surely we shall either at the last be brought to loathe them or to set our hearts too much vpon them so that the Lord shall be constrained to take them from vs to make them â—ot melt and stinke so that we shall not finde
out hee keepes such roring foaming and trembling as is wonderfull Paradise one would thinke might haue delighted him being so beautifull yet hee esteemed it but as a wildernesse in respect of Adam 2 The Diuell hath a palace of pleasure and a court of libertie for those that he his but if wee will bee the Lords wee must be hedged in and stinted wee must not goe awrie The Diuell will let you doe speake and thinke what you will the more libertie ye vse the better he liketh your seruice but God hath a stâ—â—ct house he will haue the heart the minde the soule the bodie and the whole heart this is hard seruice well it is easie to enter seruice with the diuell if one say I will serue you freely if another say I will bee a retainer to you but I will weare Gods liuerie all shall be receiued none refused If you be well the Diuell is well if you be quiet he is quiet but this is a miserable seruice 3 The Diuell is very painefull in his assaults Hee workes with Christ and doubles his temptations on him and pursueth him all his life long When he gate Dauid once to con sent to adulterie then he trebles his blowes hee causeth him to make Vriah drunken he vseth deceit he causeth him to murther Vriah yea he murthered many with him he wil not be contented with the borders but he will assay to take the principall citie Take Peter for an example first he comes long behind secoÌ„dly he was haled in by the shoulders theÌ„ he began to palter after he denied Christ not long after he sweareth and last of all he curseth 4 It is a part of the Diuell his sophistrie as in good things to seuer the means from the end so in euill things to separate the end from the meanes Dauid ioyneth both together Psalm 119. I am thine oh Lord saue me The Diuell perswades vs that God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand wee may vse the meanes and neuer come to the end and so clips off halfe as when he can suffer this Eccles. 11. 9. Reioyce O young man he would leaue out this but thou shalt come to iudgement But these hath God ioyned together and neither the subtiltie of youth nor any witte of man nor all the diuels in hell can separate them the pleasures of the flesh and the iudgements of GOD. As to our first parents Eaâ—e yee shall not die To whom some Salomon might haue saide if it seeme pleasant to you Eate it but death shall come So in these two that Ezekiel hath ioyned the ease of the Pastour and the blood required at his hands He might haue saide goe too build you Tabernacles where you may take most profit and giue eare to nothing yet God shall bring you to iudgement God with a chaine of Adamant hath knit the pleasure of the world with iudgement he that hath one must haue both 5 It is often the pollicie of Sathan to make vs trauaile in some good things to come when more fitly we might be occupied in good things present 6 Wee must be proude against Sathan in CHRIST and humble to all men in Christ. 7 Sathan will tempt vs though hee cannot ouercome vs. 8 As GOD and his Angels are about vs so is the Diuell and his Angels and as the good Angels haue not bene seene but extraordinarily so are the euill Angels and he that depriueth himselfe of this meditation weakeneth his Faith For it is to our comfort that though we be in daunger and no man by vs yet GOD and his Angels are with vs to keepe vâ— And this meditation ought also to humble vs that though in euill doing no man can see and hurt vs yet the Diuell and euill spirits still houer ouer vs. Againe we must know that as the Angels haue appeared to good men for speciall defence so the soule spirites may appeare to some men for speciall sinnes which euill spirites are not the soules of anâ—e departed as in the blind papacie it was imagined but the euill spirites in the Ayre as the Apostle speaketh Ephes. 6. 12. which are there truly called the Princes of the darkenes of this world because they doe as Lords command and sway in the blinde soules of men Ephes. 2. 1. 2. Iohn 1. 4. 5. 9 Experience teacheth that manie meddle with the matters of the Church which are senselesse and barraine in the doctrine of Newe-birth But alas what if a man knewe all things and knew not himselfe to bee a new man in CHRIST all is nothing Wee must stirre vp our owne sluggishnes by the forwardnes we see in others so shall we rightly profit by Gods graces in them 10 If wee play with our owne affections sinne in the ende from sport will spurre vs to confusion for though we be giuen to flatter and presume of our selues that being twist or thrise spared we dare sinne againe yet we must know that the Lorde will recompence his long carrying with wrath in the ende 11 As a man being out lawed may take his pleasure for a while but whatsoeuer and wheresoeuer he may be taken he must yeelde to the punishment which by verdict he is appointed so the wicked on whom sentence of damnation is alreadie passed may for a while shake off their paine with vaine pleasure but afterward they shall bee arrested and carried violently to the place of woefull execution But for the godly vnto whose conscience the assurance of their inheritance of heauen by the euidence of the Gospell and â—eale of the Spirit is ratified all the diuels in hell shall not preuaile against them but in death they shall bee warned to make their open appearance in the day of the resurrection yet as honest and before the Iudge and not as fellonious offenders 12 It is a fearefull thing to be ouer quiet with our selues when we haue sinned for the way to draw sinne with Cart-ropes is not to bee grieued with sinne and the casting or shaking of temporall griefe is the way to eternall griefe When wee haue sometime quaked at sinne which wee haue seene in others and afterward although wee like it not yet if wee dislike it not with as great indignation as we were wont to doe but by little and little wee can well away with it It is greatly to be feared that by degrees wee shall fall into the same sinne or sinnes our selues 13 Many that are not meere euill men by securitie haue fallen into the hands of Gods iudgement 14 It is the righteous iudgement of God that there often is most deadly enmitie where hath bene worldly and carnall amitie If there bee any hatred risen betweene our selues and such men who haue bene our friends let vs examine our selues if wee â—ought first to please God aboue all and then to please them by good
but will be led headlongly caried away with popish seminaries and such wicked guides as sowe false doctrine and leade them into all errors and heresies The Sorcerers could not take away the plagues of the Frogges c. but indeed they caused moe to come wherby the King and his people were the more troubled so is it in all false religion they will bring men â—â—to many troubles but they cannot helpe them out of one they will helpe to perfect sinne in men but they cannot rid men out of one sinne It is proper to the word of God onely and to the true doctrine deliuered out of the same that ministreth comfort to Gods people in their troubles and stayeth them in their distresses as Dauid saith Except thy law had been my delight I had perished in my troubles Psalme 119. 92. Wherefore if in death and in troubles wee will bee quickned and comforted let vs delight in the statutes of the Lord and wholy depend vpon the doctrine of his word 12 Moses was not so well when he was in Madian as if hee had beene in Canaan yet better than when hee was in Aegypt for though Iethro had not the worship of God pure in euery respect yet was not he an Idolater For then Moses would not haue dwelt with him nor yet haue sacrificed with him if he had offered to a strange God Whence we learne two things the first that if we haue the chiefe and principall points of religion with vs although there may be some wants and defects yet that we make much of Gods great blessing therein and labour carefully diligently to vse them shewing our selues thankful to God for them so wil the Lord in his due time bestowe moe blessings vpon vs minister that which is wanting vnto vs Secondly that the Lord will alwayes haue some to keepe his truth to the glorie of his own name and the condemnation of the wicked Iethroes religion may be tried by these notes 1. That he reioyced more for the deliuerance of Gods people than for the promotion of his sonne 2. Because he was carefull to confirme his faith by the experience of them which had receiued greater graces 3. Because his ioy did breake out into an open profession of sacrifice 4. His diuine speech and good counsaile which he gaue to Moses doth testifie that he was a pure worshipper of God at the least he held the chiefest and was not a nouice in religion By Iethro his example we may learne to trie our religion if it bee pure then it worketh in vs a care to vse all the meanes 2. We take ioy in them 3. We expresse the fruites of it in our life 4. We reioyce more at the prosperitie of Gods people than at our owne preferments or commoditie CHAP. LXVII Of Regeneration and Sanctification IT is a greater miracle that a man should become a new creature than a man should be cured of neuer so strange a disease Hereunto agree the Prophets as Esay 11. where it is shewed that men as sauage as wilde beasts shall change their nature and become tame so that the Prophet counteth this a miracle yea if wee our selues saw the wilde beasts tamed we would count it a miracle The Fathers thinke that the regenerating of a man is more miraculous than to turne water into wine for the wine is of the grape the grape is of the tree the tree is nourished by the water so that wine after a sort doth come of water so that the one is more common the other is to bring out one contrary out of another a thing of that which haue no cause going before and he that marueileth not at the conuersion of men he hath not tasted of the gift of regeneration and new birth 2 Men must first bee made by feeling of their sinnes to seeke after Christ then by an holy faith to finde Christ and then by newnes of life to dwell with Christ. 3 Wee haue nothing to doe with God the Father the Sonne or the holy Ghost vnlesse we be regenerated 4 As wee haue taken a vaine delight in the vaine course of this life so wee must sigh and pray to be delighted spiritually in spirituall things If the blood of Christ hath washed vs from the guiltinesse of our sins then the holy Ghost hath purged vs from the filthines of our sinnes 5 The reason why the graces of God are sweetest in our new birth is because wee doe after the same fall somwhat to the flesh againe otherwise it would not bee so And regeneration Ioh 3. is the worke of the spirit only although in respect of vs it seemeth contrarie betweene vs and the world for the world thinkes the pleasures present alwaies sweetest so doe not the children of God euen of their spiritual delights nay they are contrary in another thing to themselues for they thinke their present corruptions and temptations euer greatest as in sicke men the last sicknesse is the sorest but they thinke the present feelings of the spirit euer least though it may be they be as great as euer they were before but who knoweth the cause of these things seeing it proceedeth wholy from the spirit of God who as the winde bloweth here and there and in what measure it pleaseth him 6 Seeing we are the temples wherein the Lord will vouchsafe to dwell it is good reason we should cleanse our selues In respect wherof first the Prophet Esay 52. 11. and then the Apostle 1. Cor. 6. 17. building the exhortation of cleansing presuppose this that where God will dwell there is a place cleansed and indeed a temple 7 There is no man of iudgement that though in other places he thinkes many things lawfull or at the least indifferent in their owne nature to be done yet he will not doe them in the temple So consequently if wee be Gods temple as euery Christian ought to bee wheresoeuer he goes we must be cleansed Againe for that the Lord hath made vs priests and we must carry the vessels of the Lord therefore we must be cleane Reuel 1. for priests were to cleanse others and therefore good reason it was they should be cleane and wee if we will be cleansers of others necessarily we must be cleane our selues Yet there is a third argument Iere. 31. 1. which is most effectuall and that is because our heauenly father is holy And if this moue vs not we are rather as seruants holy for feare of the whip or we are mercenaries we will cleanse our selues for hope of reward God our father is cleane therefore we his children must be also cleane God is of pure eyes and no defiled thing must enter into the new Ierusalem wherefore we must cleanse our selues because wee be the Lords Temple because we be priests because our father is cleane and holy A thing is filthy in the Law either by touching another thing that is
vncleane or which hath vncleane issue in it selfe so that there are these kinds of pollutions the first if wee touch an vncleane thing a thing vncleane of it selfe as a leaper and thus if we touch sinne or the diuel or any limme of the diuell which be things vncleane we shall be also vncleane The cause is pitch will defile a man There is a second kind which is this we know that water for as much as it is a baser substance than the wine though in it selfe it be no meere vncleane thing corrupteth the wine being mixed with it In like sort the creatures the things of this world thogh they be not wholy vncleane of themselues yet because they be things of baser condition than our soules are if our hearts be set on them they pollute vs. There is a third kind and that is not by touching any vncleane thing but by committing impure by it owne nature and this is the touch of our owne reason of our owne wit of our owne imaginations proceeding of our selues which will defile vs though wee touch neither the diuell nor the world And indeede this is such a kinde of defiling as comes by a mans owne sweate or by our owne blood being polluted in it selfe as the babe which God passed by Ezech. 16. 4. 5. From these kindes of filthinesse we must be cleansed And yet there is another manner of cleansing and that is put downe for vs Leuit. 13. 48. where it is spoken of a warfe or woofe which had beene defiled with the plague of leprosie that shall be washed And yet although the Priest see it be cleane it shall not be cleane vntill it be washed the second time vers 55. We must proceed from cleansing with sope to cleanse with Fullers earth and with Nitrâ— Now how this cleansing must be the Lord Iesus sheweth Ioh. 15 3. 4. Now are yee cleane through the word which I haue spoken vnto you but the spirit worketh by the word In Baptisme wee are cleansed it is not the water that cleanseth vs but the spirit which is as a fire how be it this fire hath oyle to minister matter to it which is the word This word is that which quickeneth and inflameth vs and this is not only holy in it selfe but it maketh vs holy also if we beleeue it 8 If wee were to be cleansed but from some kinde of filthines it were an easie matter we would easily conclude it For there is no man but cleanseth off some filthines no man hath all the spots that are mentioned but to be scoured from all this makes the purification full It is saide Herod heard Iohn and hee heard him gladly and hee did manie good things So he was cleansed in many things but not in all when it came to the sweete sinne Thou shalt not haue thy Brothers wife which should haue made vp all then hee broke off When Felix Acts 24. had heard Pauls matter he gaue him libertie but with all hee hoped he should haue gotten some money so that his heart was not wholly clensed Ananias and Saphira Acts 5. gaue a great part of all their possessions to the Apostles but all came not they kept backe a peece Naaman 2. King 5. would worship and sacrifice to none but to the true God but yet he would haue the house of his master Rimmon excepted to offer to the God Moloch So may we say of our times The Bethulians would haue a tearme to serue God in they were tearmers but it was but for a time This all then is that which makes all perfect And then it is wittily saide of a Father of this word Catholike As it signifies an Vniuersitie of all as that God hath a Catholike Church that is in all Ages and in all places and of all estates of men a Church so me thinketh that they are good Catholikes that are sanctified throughout that will wholly cleanse themselues So then we must throughly be cleansed that is both in the flesh and in the spirit As 2. Cor. 7. 1. both in heart and in hand Iames 4 In the Hebrue tongue it is worth the obseruation how two words commonly to this effect runne together the one is that wee must bee straight as were all the Saints Iob Paul and Daniel who were alwayes straight So must they be that deale with God they must haue no crookednes in them the word as I thinke is alluding to the outward timber in a building The other word signifies Sound It must not be hollow though it be straight So that these two must goe together straight and sound we must neither be crooked nor hollow So referring these to the Saints of God whom we named if you looke to their outward parts they were straight if you looke into their internals they were sound This then serueth well for two sorts of men which are both hypocrites There bee some men that will be are the world in hand that the best side is inward and the worst outward as the Nicodemites who howsoeuer they doe outwardly inwardly they worship God deuoutly Others there are cleane skinned men as cleane as Alabaster outwardly but inwardly they bee dissemblers and they are contrarie to the other and beare the world in hand that the best side is outward These haue the cleannesse of the flesh though not of the spirit as the other thinke they haue the cleannesse of the spirit though not of the flesh and these be meere dangerous dissemblers If a man bow to Baal one may see a spot of his knee and yet he will haue a cleane spirit he is an hypocrite Well we must not be halfe Christians wee must be good Catholikes cleane throughout cleane both in the flesh and in the spirit 9 The flesh is sure a verie corrupt thing and wee should soone see it but for the soule which is as Salte to keepe it from putrifying for a while which if it be gone the flesh corrupts streight which we should see if we would but take the viewe of a dead man out of the graue It is but a rotten thing and therefore all that is bestowed on it is laide vpon that which in the end will make all as rottennesse it selfe They therefore doe euill that lay out all their substance on their flesh for it will rot in regard whereof the Apostle bids vs not to take any great thought for it or to prouide much for the lusts thereof Rom. 13. All that comes of the flesh and all that ends in the flesh is filthie and therefore we must not make our flesh a Queene or as a Paradise on the earth 10 Our Sauiour CHRIST saith our righteousnes must exceed the righteousnes of the Scribes and Pharisees therefore not to exceede the Pharisees not to exceede Heretikes nay not to exceede the Heathen men but to want euen the out ward good things which they haue sheweth that all our Religion is
into the midst of the congregation as it were then they begin to warre with the Lord and his Ministers and they seeke either in their liuing to muzzle them or else to pursue them with the sword of Ismael that is with their tongues to smite them and so to trie them euen as with coles of Iuniper Dauid complaines that he was compassed about with dogges which thing was most accomplished in Christ who was made of many peeces sometime thought to be a Demoniacke sometime a drunkard sometime a friend of Publicans and sinners and as they speake of the Master so wil they speake of the Disciples whatsoeuer comes into their choler Yet though there be three parts of the land nought for the fourth sake we must sow that though three parts of the congregation be not good yet for the fourth part we must preach as Christ who went about into all places for an hundred and twentie soules who no doubt had foure times as many hearers and so we must follow the renting part for their sake that heare with reuerence and fruit 6 The Galathians esteemed of Paul as of an Angel yea he beareth them witnes that they would haue plucked out their eyes and haue giuen them to him and the Millaines were so affected to Ambrose that they protested that they would rather loose their liues than their Bishop Dauid being called from a shepheard to be a king had friends more than a good many thicke and three-fold But when the oyle is powred forth sharpe wine must goe in But yet Paul is imprisoned Ambrose hath faire promises and Dauid meeteth with one Shemei or other that will giue him hard good morrowes and pelt him with stones so long as the quailes last and the fleshpots and Manna comes down as thicke as dust and feathered foules as the sand of the sea who but Moses then but if they haue not flesh at their call if they fall once a shrugging and whyning if Moses get him not out of the way he may be spurd and perchance goe to the pot Christ if he can so prouide that the water may be turned into wine and that there be taken vp twelue baskets full and so they may sit downe on the greene grasse and eate by 4000. and 5000. it is a trim world why Christ shal be a king and Rabbi and Rabboni and good master and Hosanna in the highest and all that may be and more than may be But if Christ cast out a word and say that a Prophet is not esteemed in his owne country his country men are ready to lay hands on him It is good being for S. Paul at â— conium if he and Barnabas can promise so that they can make men whole with a word such fellowes shal not lacke Iupiters priest shall be sent for and sacrifice shall be made they shal be taken for no men but for Iupiter and for Mercury if they can do vs any good But if Paul goe and gather stickes and so a viper caÌ„tcheth him by the fingers then out vpon him murderer ah wretch Gods iudgement seazed on him yet for all this let him shake it off quickly and he shall goe for a God 7 If thou wilt diligently heare there are two kindes of vnderstanding one in iudgement another in heart the one is but little the other bringeth practise Deut. 29. for we are said to erre in hart though not in iudgement Psal. 95. so in iudgement though not in â—art if we vnderstand in heart theÌ„ it will be a small matter to bring practise For when we allow in iudgement and loue in heart then are we carried willingly to that thing so that if we know a thing which we cannot be brought to do it is because we vnderstand not in heart 8 The chiefest thing that God is pleased with is to be truly religious to loue truth with singlenes of hart and a prepared mind to be obedient vnto it without the which though a man should leade an Angels life in outward shew yet by how much it were the more praise of the world by so much it is more abhominable in the sight of God 9 If we play with our owne affections sinne in the end from sport will spur vs to confusion For though we are giuen to flatter and presume of our selues that being twice or thrice spared we dare sinne againe yet we must know that the Lord will recompence his long tarrying with wrath 10 If any man make no coÌ„science to walke vprightly I wil not free him from pouertie from sicknesse from heresie for as well can will the Lord punish the mind as the body 11 Pharaoh scorning Gods people and his messengers the Lord turned it to a blessing and it may teach vs not to mocke the children of God again to heare patiently the practises of scorners as Dauid did Shemei and so shall it be turned into a blessing vnto vs. Pharaoh could mocke and contemne God in his prosperitie but he could not withstand the plagues when they came but was most fearefull and this is the course of all the wicked to contemne God in prosperitie and to be most fearefull in any trouble 1 The promises of God must be to vs as a double string to our bowe as Iacob ceased not to wrestle though his thigh was bruised vntill he had the blessing so we must not faint in temptation though we be humbled vntil we haue victorie We must not despaire of the victorie in temptation because of our striuing albeit we haue some infirmities but rather we must reioyce in our will and in God his grace whereby we haue desire to goe to God 2 We need not goe farre from our selues for monstrous temptations 3 It is ill halting before a cripple when one hath beene exercised with many temptations he can discerne others 4 Sathan by temptations maketh a man forget mirth casteth a mist before his eyes that he cannot discerne corrupteth his taste that he cannot iudge of meates A certaine man labouring grieuously of a great sicknesse in body yet the passions of his minde were such that he was senselesse of the paine of his body Againe the Lord afterward changing his mourning into reioycing gaue him such abounding comforts of his spirit that as before through extreame anguish of his spirit so now through most wonderfull passions of heauenly ioyes and assurance of his sinnes pardoned he felt no outward paine of his body though dangerously it was afflicted CHAP. LXXII Of Witchcraft vowes and vnbeleefe VVItches and wizards can do nothing as appeareth in that wizard Balaam Num. 23. who saith that God must first be displeased or euer he could preuaile against Israel by his witchcraft therefore must we not seeke for helpe of them they haue not power to hurt nor to helpe vs. Ford God is almighty and he must helpe thee therfore turne to him by faith and repentance and doe not flie to them Meanes
their whole possessions to giue to the preachers as it was done in the primitiue Church 5 The nature of true zeale is set downe Heb. 10. where the Apostle heauily threatneth them that willingly giue ouer thēselues to sinne there is named in the proper tongue the zeale of fire For as fire is not without heate so zeale is hot cannot long be holden in It is set downe by the contrary Reu. 3. when after the Church of Laodicea for her lukewarmnes is threatned to be spued out of the Lord his mouth it is added be zealous and amend where we see zeale to be opposed to lukewarmnes which is too temperate an heate for the profession of the Gospell Againe I. Cor. 14. 1. that which in our common translation we reade Follow after loue couet spirituall gifts c. the naturall text hath Be zealous after the more excellent gifts And Rom. 12. Be feruent in spirit i. let God his spirite kindle in you a fire which may flame out of you Now there are diuers kinds of zeale as the zeale of the world of the flesh of false religion according to the world And euery man is eaten spent consumed with some kind of zeale which must shame vs if we haue not the true zeale for that this zeale leaueth in vs some aduantage and recompēce which the world and carnall men haue not For when they haue spent set on tilt all the strength of their bodies powers of their minds they haue no gaine but torment of consciēce wheras the godly being spent in a good cause haue that repaired in the inner mā which is cōsumed in the outward Now to know what that true zeale is as neere as by properties we may describe it wee must first vnderstand that it is grounded on knowledge For if our zeale be not according to knowledge much like to the zeale of them spoken of Rom. 11. wee may come to persecute the Trueth and thinke we do very welll Our zeale must begin where the word begins end where the word ends that in all things it be proportionable to the word Our Sauior Christ rebuketh the Pharisies for straining out a gnat swallowing vp a Camel for tithing cummin seed and mint and for pretermitting the weightier matters of the Law wherein they bewrayed a rotten zeale in that they were carefull in the lesse and carelesse in the greater points So now a dayes many rather desiring to be counted zealous then to be zealous for a ceremonie wil be as hot as may be and yet in more principall poynts of religion they are as cold as can be in greater causes let this be our canon to vse greater zeale in lesse matters let this be our pedagogie to vse lesse zeale so that we remember to count nothing small in the word and that we can increase decrease in affection as the thing loued doth increase or decrease in goodnes If I say we can zealously pursue the most principall things and for the peace of the Church can tolerate lesse things for if any man in matters of lesse importance list to be contentious we haue no such custome neither the Church of God wee shall obserue this 1. rule still remembring this caution that we count nothing small commanded or forbidden in the Word The second rule is that wee haue an eye as well to things inward as outward our Sauiour CHRIST reprehendeth the Pharisies for that they made cleane the out side of the platter and left the inner-side foule whose liues though outwardly they were without reproofe yet inwardly they were full of pride disdaine self-loue such like Wel our zeale must begin within and in time appeare without we must no lesse feare to doe euill being by our selues alone then if we were eyed of the whole world least that we become as painted sepulchres and as such dishes as are cleane without and foule within A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions lurking in the bottomles pit of nature and gaged onely by the word and spirit When we loue to be hypocrites in dissembling this naturall corruption and yet are busie in pretending some outward sanctimonie the iustice of GOD in time will vncase vs then the sinne which we would hide shall appeare in the face outwardly and the good which in Truth wee neuer loued shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man who had rather be rich than be counted rich that we may rather be godly indeed than be counted to be godly least that seeing wee be not such indeed as we would bee we become notoriously to be such as we would not be 3 The third rule is that we keepe a tenor of zeale in both estates as well in aduersitie as in prosperitie Manie in peace are professors who in time of troubles are persecutors who louing the peace of the Gospell not the Gospell it selfe doe more bewray that they were neuer truely zealous Others whilest they be vnder the Crosse are very demure and deuout who if once they come aloft forget the simplicity of the Gospell and fall to the securitie of the world Hereof comes that fearefull complaint that men hote in preaching and professing while they are vnder are choked in their zeale when they come to preferment Such men are glad not of the gospell but of the prosperity of the gospell such men will be sad not for the want of the Gospell but for the aduersitie which followeth the persecutors of the Gospell Our triall herein may bee thus if our priuate estate be prosperous wee lament with Dauid the estate of the Church being ruinous or if our priuate estate being perilous wee can reioyce with Paul in the estate of the Church being prosperous our zeale is according to truth Dauid neere the Crowne for his happines fasted for the estate of the Church lying in abhominable filthines Paul a prisoner in bonds thought himselfe at libertie so long as the Gospell was free 4 The fourth Rule is that in pure zeale wee be patient in our owne causes and deuoure manie priuate iniuries that the Lord his cause may the better be prouided for haue the better successe Many can be as hot as fire in taking vp their owne cause who are as cold as yee in defending the Lord his cause This Rule obserued would sow vp the lips of the aduersarie who though for a time he thinke vs to be cholerike mad-men madly reuēging our priuate affections yet one day should confesse that we sought not our own cōmoditie but God his most precious glorie And to stretch this examination of our harts one degree further let vs beware of that corruption which springing from self-loue will giue vs leaue to reioyce at good things so long as they be in our selues but repineth at the sight of
conscience of particulars Papists and Iusticiaries because they haue no knowledge but rest vpon their doings they can haue no conscience 2 In our cōscience we must begin with the weightiest matters as that our sins are remitted by Christ that our infirmities are couered c but to begin at small matters and passe ouer great is to swallow vp a Camel and to straine at a gnat to tithe Mint Anise and Commine it is Pharisaicall Keepe the foundation if wee erre in inferiours Gods spirite will in time reueale it and the fire will consume it 3 Conscience approoueth our doings to God that is the thing that is done albeit there be infirmity in the action that is either the manner of doing or the affection of our doing is not good A thing is named of the greater part Wine a little mixed with water is wine Aqua vitae is so called because it is the principall so it is called a good conscience though some infirmitie be in it 4 Conscience is good or euill naturall and good an erroneous conscience is where is no knowledge but ignorance or doubting as to doubt in Gods prouidence Mat. 4. Commaund that these stones may be bread c. CHAP. II. Of order and how necessarie it is in all things BEtweene Maries part and Marthaes part wee must take Maries part first for it is the best And when wee come to euill things wee must make a better difference than Saul did who spared the Amalekites whom hee should not spare but dealt more cruelly with the Gibeonites but wee must prouide that the Amalekites bee more grieuously punished than the Gibeonites This doctrine standeth against two sorts of men the first is of them that cleane peruert all and can away with no order the other is of them that make a mixture of many things It hath beene an old complaint of the world that in the webbe of the law the poore flie is taken but the hornet escapes the poore man is intangled the mightie personage is deliuered for they keepe much adoe about a little But if we keepe a blowing a raking so all day long in the motes and neuer can stumble vpon the beame wee peruert order As for them that are shufflers of all together who can finde no degree in things but they doe first whatsoeuer comes first to hand let them knowe that as the Lord will not haue things done confusedly no more will hee haue things done preposterously 2 Order must be had in all things especially in heauenly things for if in all Arts there be an order it were ill to thinke that in the science of sciences there should bee confusion We shall see an order euen in God himselfe in the Trinitie though all the persons bee equall yet there is an established order of the second person of the third person though not for essence which is indiuisible yet for better order of teaching of vs to come to the knowledge of God And as God is an order in himselfe so he requireth and commandeth an order to bee vsed 1. Cor. 14. 40. It is the decree of the Apostle as a generall rule Let all things be done in order Coloss. 2. 5. Paul reioyceth that they had order among them but 1. Thess. 4. he describing notable wicked fellowes notes them by this that they walked inordinately nothing was first or last with them they did all with disorder Lastly Iob. 10. Hell it selfe is noted to bee a place where there is no order and therefore inordinate walkers doe well belong to that place So that generally we see by the Lord by his workes by the godly by the wicked that order is good much more is order requisit in action The wise men saw that the deede done in such a preposterous confused manner is as good as not done Now if this be so in all actions much more must it be in the commandements of the Lord. 1. Sam. 2. there is mention made how the children of Heli whilest the meate was yet a seething they fetched it foorth of the pot with flesh-hookes and though they did afterward burne the fat for sacrifice which should bee the speciall thing to bee done in order though I say they did not omit to sacrifice yet for that they serued themselues first who should haue beene last and so serued the Lord at last who should haue been first it is noted as a special sinne prouoking the wrath of God A plainer case than this is in the new Testament Matth. 6. where an order is in seeking First seeke the kingdome of God then c. Here is first and then a plaine order Hee that was called in the Gospell to follow Christ though he denied not absolutely to follow but would follow somewhat preposterously though he desired but first to take his leaue of his friends and then would be a follower he had a repulse hee had a checke for it not for not following but because hee would make that first that should be second and the second first and so the order was chaunged And this is for order in generall in particular wee must obserue order in refusing the euill and chusing the good the greatest euil is most to be eschewed the best good most to be chosē That which is most good must haue the first reward that which is the greatest euill must first be punished Frist we must forsake the euill then chuse the good first gather the tares saith Christ then take vp the good corne also so that we must not onely doe good but doe it in order CHAP. III. Of hearing the word of God WE must heare the word attentiuely and fruitfully and not with the eares of the world which are deafe eares As the Apostle saide it is al one to bee a child in discretion and a child in yeeres so it is all one to be deafe by nature and to make our selues deafe The Adder is called deafe for that she maketh her selfe so she is saide not to haue eares when she hath eares but not to heare the charmer least shee should lose her poyson such hearers are Deut. 29 19. such hearers had Steuen Act. 7. 57. such hearers are Ierem. 7. 10. Another kinde of hearing there is when one doth heare a voyce but a greater noise is in his head excellentius sensibile as Aristotle calleth it so that hee cannot heare the lesse It is the voyce of the Estrich Bring bring Emolumentum is excellens sensibile it is the finest word that euer was inuented it maketh that nothing else can be heard for it There is a third kinde of hearing the most vsual of all and yet hainous enough They haue eares to sleepe A very vnproper speech that is they cannot heare for sleepe as Eutychus had in the Acts at Pauls sermon where Eutychus fell downe and had almost broke his necke for it See the iudgement of God vpon the first euill hearer of the Gospell Well
meate which though he eate against his stomacke and presently feeleth no benefite of it yet we knowe by experience it doth him good and himselfe afterward shall receiue the same In our great feare we are lesse to be feared those are to feare which feare not Sometimes the Lord doth bring vnbeleeuers that wander from him by crooked waies vnto himselfe Reuerence those words and workes of God which you vnderstand not As the sense of an aguish man is corrupt so is the iudgement of one that is in temptation Muscul. so that things that are either seeme not to be or not such as they are The patient bearing of miserie is an acceptable sacrifice vnto God When the Goldsmith putteth a peece of gold into the fire to make better vse of it it seemeth to the vnskilfull that he vtterly marreth it so the children of God in affliction seeme to the iudgement of the naturall man vndone and brought to nothing but spirituall things are spiritually discerned As none can discerne of the Sunne but by his owne light so neither of the Spirit Hereof arise the diuers iudgements of the tempted of themselues because sometime the good spirit doth inlighten them and other times they are left in their naturall blindnes and Satan also easily deluded them Beleeue alwaies your estate to be the worke of God and varie not therein for your humiliation your consolation the glorie of God and the good of others Beware that you doe not often alter your iudgement of your estate as saying sometimes it is God his worke sometimes Melancholie sometimes your weaknes and simplicitie sometimes witcherie sometimes Satan for these diuers thoughts will much trouble you you may thinke Melancholie may bee an occasion but no cause and so of the rest Looke stedfastly to the hand of God surely resting on this that hee not onely knoweth thereof but that whatsoeuer is done directly or indirectly by meanes or immediatly al is done and gouerned by him Beware of reasoning of musing of solitarines of impatiencie of spirit of murmuring of anger enuie wishes suspitions ielousies too often eating c. or fastings much medling with wordly businesse or much idlenes lying musing in bed vaine mirth Say not you cannot be helped for that may hinder the worke of God Say not if I were in such and such a place I should be well Whereas in consideration of the falling away of many excelling you both in the ages and graces of the new birth you feare you shall not perseuere to the end your meditation and collection is good so long as it preserues you from the carelesnesse of your flesh but it is euill when it would dissolue the assurednes of your faith Indeede so long as you looke vpon your selfe you haue cause of feare because you are vnable to prolong as you are to begin new birth but if you looke to God you haue nothing but matter of faith for that whom he once loueth he loueth for euer Againe as a man swimming in deepe waters is neuer in danger of drowning so long as his head continueth aboue the waters so though you swimme in deepe feare of dangerous temptations yet you are sure and secure because Christ Iesus your head is still aboue all your troubles and therefore is able to draw you his member to the shore of saluation without all perill of perishing It is hard to take vp and beare the yoke of Christ but much harder it is to continue drawing and panting in it vnto the end This caused a godly father to pronounce that in godlines not so much the beginnings as the endings are to be looked to Iudas began gloriously but he ended shamefully Paul began ill but he ended well Then let vs say to our owne soules Good Lord what if our first loue be growne cold how fearfull is it to come a great way out of Sodome and in the end to become a pillar of salt Oh let vs neuer put our hand to the plough and looke backe keepe vs deare God from the beginning in the spirit and ending in the flesh Oh suffer vs not to be the first in outward vocation and the last in inward sanctification let vs feare hauing beene once lightned to be darkened Remember how sometime thy heart hath wrought and trauelled in prayer how the springs of your ioy haue beene in the Lord and his Christ how all thy delights haue been in his Saints how it hath beene thy glorie in singing and praising to be familiar with thy God These former fruites make me looke for after fruites A streight course of religion is somewhat an vncomfortable companion but blessed be that mortificatioÌ„ which so farre estrangeth vs from the world that it chaÌ„geth vs to the similitude of Christ to whom we must be coÌ„formed in sufferings that we may be like him in glorie Suffer not your heat to bee straight narrow and vncomfortable in heauenly things this draweth away both the breath and bud and the life of true godlinesse The Lord keepe you from euill and the Lord satisfie you with gladnesse the Lord giue you the spirit of prayer and heare your prayers the Lord bee your teacher your guide and your comfort oh pray pray pray it is the best sacrifice to God and the most comfortable duty you can doâ— I am not loth to put you in minde of these things you haue many carefull for you in other things O pardoÌ„ me if I be bold in this one thing I trust I reioyce more in the good of your soule than euer I should reioyce in the fruite of mine owne bodie it would be a thousand deaths to me as tenne thousand hels to see your soule miscaâ—ie O let me be accepted more than a ciuill friend more than a friend of the world giue me this benefit to be thought further than a friend in the flesh No griefe shame or sorrow pleaseth the Lord which goeth altogether separated from a sweete perswasion of his fauour Againe no pleasing our selues in the assurance of pardon is acceptable to God which altogether reiecteth the care of espying bewailing and auoiding of sinne Wherefore let this be the barre and bound of your affections in these cases so long as Christ goeth with you so long as the mercies of God accompanie you so long as the grace of the Spirit shineth vpon you be dealing with your sinnes and condemne them to death likewise while you are tender of conscience afraide of sinne reuerently prepared to walke holily with your God laugh at Sathans accusations despise destruction and set at nought the terrors of hell You neuer erre one way or other but by failing of one or both of these that is either in your griefes you are grieued without comfort or in your ioyes you reioyce without reuerence whereby it falles out in the end that as in vnnecessarie griefes you can finde no spirituall pleasure
seemeth you are sometimes grieued because you taried not stil at Cambridge according to mine aduise you must know I aduised it not as a thing necessarie but more conuenient as I then supposed but I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelded I cannot see how you offend it being your fathers pleasure you should so doe And who knoweth whether being there you might not haue beene as much troubled there being no priuiledge for persons and places in such cases And who knoweth whether it bee the Lords pleasure for the example and instruction and I hope the consolation of others in the end And albeit you will now thinke that here you were neerer the moe and stronger meanes yet knowe you and bee perswaded that God can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupt nature to make much of such as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the name of Iesus Christ humbly to praise God for those meanes he offereth in mercie vnto you to vse them in faith accordingly and so God shall blesse you by them And then by such conference as you may haue from hence by letters wherein if I may stand you in any stead rather for the good opinion you haue of mee than for any great matter I am able to performe I shall be readie to offer any office of loue vnto you as God shall enable mee and so farre forth as I shall bee at any time instructed in your particular estate in some letters sent from you by conuenient messengers That which I perceieue presently by M. S. Letter is that you are afflicted with the blindnesse of your minde and hardnes of your heart which cannot bee moued either with the promises of Gods mercies or feare of his iudgements nor affected with the loue and delight of the things which bee good nor with the hatred and loathing of the euill Great cause you haue of griefe I confesse but no cause of despaire dare I graunt because I am perswaded that your perswasion is somewhat false partly for want of a sound iudgement of your estate and partly for some defect of faith somewhat through your owne default First therefore knowe you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with and afterward haue had a good issue out of it and if it please God to mooue you to credit me I my selfe haue knowne others as deepely this way plunged as you can be Remember therefore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare And yet further to confirme you herein the holie Scriptures doe record that this way God heretofore hath humbled his owne people in whose person the Prophet Esay lamentably complaineth O Lord looke downe from heauen behold from the dwelling place of thy holinesse and of the glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from mee And afterwards O Lord why hast thou made vs to erre from thy wayes and hardened our hearts from thy feare And in the next Chapter verse 6. Wee haue beene all as an vncleane thing and all our righteousnesse is as filthie clouts and we all doe fade as a leafe and our iniquities as the winde doe take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold on thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And before Wee grope for the wall like the blinde and we grope as one without eyes we roare like Beares and mourne like Doues So complaineth Ezechias in the bitternes of his soule Like a Crane or a Swallow so did I chatter I did mourne as a Doue And when Dauid crieth Create in mâ—e O God a cleane heart renue in me a right spirit Restore to me the ioy of thy saluation establish mee with thy free spirit Doth he not declare that his heart was vncleane his spirite crooked the ioy of his saluation lost and himselfe subiect to the spirit of bondage So that wanting the spirit of libertie or adoption hee could neither crie Abba Father nor haue any power against sinne Thus you see how Gods children may be blinded in minde and hardened in heart for a time so that they feele in themselues the grace of the holie Spirit to bee as it were perished and dead Further to relieue the infirmitie of your iudgement in this case because I know it may much distresse you you must vnderstand that there be two kinds of hardnes of heart the one which is not felt nor perceiued the other perceiued and felt and of the former that there be two sorts the first which is most fearfull when anie doe purposely resist the motions of Gods spirit and wilfully refuse the meanes of their saluation of which the Prophet Zacharie speaketh 7. 11. They refused to hearken and pulled away their shoulder and stopped their eares that they should not heare yea they made their hearts as an Adamant stone least they should heare the Lawe and the words which the Lord of Hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes Wee haue made a couenant with Death and with Hell wee are at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidden This was a fearfull estate indeed yet for all that no man can say but some of these hauing hardened their hearts might bee and were afterward conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearfull yet it is daÌ„gerous enough is in such as although they wilfullie resist not Gods spirite in good meanes yet securely carelesly and willinglie they lie in sinne without any remorse of it or true taste of good things Such was Dauid his estate for the space of a yeare before Nathan the Prophet came to reprooue him and rouze him from his lulled sleepe Both these kindes I am perswaded you are free from otherwise then in temptations Sathan may somtimes moue you thereunto The other kind of hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they doe finde small or no ease at all in themselues for a time Of this kinde the Prophet Esay in the name of some of Gods people complained And
most sweete and soueraigne remedie of his grace So ancient and so experienced a souldier as you are in this spirituall battaile should now be valiant and strong vnto the combat and though victorie be not to be hoped from the weaknesse of flesh yet the experience we haue had of the goodnesse of God in our former troubles ought to assure vs of the returne of his helping hand in all our necessities Shall I put you in minde of the grace of God towards you in your comforting of others euen then when your selfe haue been in some discouragemēt If others haue receiued comfort from you raise vp the same comforts vnto your selfe Neither is there any cause you should feare least the spirit which in you was able to erect and confirme others should not be able to refresh and comfort your owne soule In other things we loue our selues too much and doe well vnto our selues rather than to others but here many times by the fraud and deceit of the enemie wee are made cruell vnto our owne bowels and become his abused instruments to torment our selues Who will put a sword into the hand of his aduersarie to wound himselfe withall And who will strengthen his enemie that is alreadie too strong for him Yet this is our folly that we will conspire with Sathan against our selues and arme him with weapons vnto our owne destruction Saint Peter saith Resist the diuell being strong in faith We must not therefore yeeld our selues vnto his tyrannie nor cast away that weapon of faith by which alone wee may bee able to ouercome But I will vrge this argument no further I know that the benefits of this life are common for the most part both to the reprobate and to the elect yet both in those which are common there is a great and large difference and there are some so singular as carrie with them a stronger testimonie of the fauour of God than that it may without impietie be denied In common benefits it holdeth that as things most aduerse are yet turned vnto our good so much more the good gifts and blessings of God doe carrie with them a testimony of his loue and fauour towards vs. For as the Lord speaketh vnto vs in the word and by his spirit so his good and fatherly prouidence towards vs is not without voyce but soundeth aloud vnto the declaration of his loue But there are as I said some benefits so special that the vse of them is proper only vnto his children Remember with me the first time of this trouble dismaying of your conscience and remember withall how many meanes the Lord hath ministred vnto you for your comfort What shall I say of those whom the Lord hath put euen into your bosome the more neerer to applie his mercie vnto you Maister C. Maister B. Maister R. c. all so furnished vnto your comfort that you may well thinke they were as so many hands stretched out from heauen to support and strengthen your weaknes withall If I should set myselfe to remember how many other the seruants of God haue by diuine prouidence been directed to minister cōfort vnto you the number would be innumerable Master S. Master F. Master D. Master B. Master G. Master G. and almost who not of those that haue been trained and brought vp in that schoole Consider how great a mercie this hath been that so many excellent Physitions of the soule should at seueral times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine how many and great comforts you haue receiued from them by word in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comfort and to cōfirme you in the same assurance of the loue of God towards you Now what spirit must that bee that shall contradict the spirit of God in the mouthes of so many and faithfull witnesses My good friend marke what I will say vnto you as the patient that is sicke in body willingly resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so must the children of God in their spirituall maladies yeeld themselues vnto the Physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publike ministerie of his word and also in the priuate consolation of his children I will not speake of that which is publike although not altogether vnfit vnto my purpose considering that that which is publikely spoken as vnto all hath also a particular addresse vnto those that are the Lords As whē the Lord saith by his Prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and particular Remember that of Saint Iames who saith that vpon the prayers of the Elders of the Church the sins of the diseased shall be forgiuen him which words can haue no other sense but that by them shall bee pronounced vnto him the forgiuenes of sins A most excellent practise wherof we haue in our Sauiour himselfe Luk. 7. where first he proueth by argumēt vnto Simon the Pharisie that the mourning sinner was pardoned all her sinnes and therefore was now no sinner and wicked one as hee vncharitably esteemed her to bee then turning himselfe vnto the distressed soule first saith Thy sinnes are forgiuen thee and afterward Thy faith hath saued thee goe in peace Wherein though there be some things extraordinary in our Sauiour Christ as the sonne of God yet is it that power which he hath communicated vnto all his seruants saying Whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sins vpon due examination and trial of their repentance you pronounce to be forgiuen they are forgiuen Here again remember my deare friend how many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe haue found all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirit of God speaking by the mouthes of so many witnesses he cannot say but you are the Lords Now for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruants of God sent vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in any sort How is it then that the voyce of so many should not be vnto you as the voyce of God himselfe Who though he do not speake vnto vs now immediatly from heauen as in some times past yet he speaketh vnto vs by the mouthes of his seruants his Prophets When Dauid said in the horror of his
to loue best 516 how to loue superiours equall and inferiours 120 Loue of the creatures hinder 20. carnall loue 637 Lust remedies against it 635 M MAdnes the cause of it 20 Magistrates how they may winne the peoples fauour 260 they must be men of wisedom 38 haue a care of Gods glory pray for the people 778 their sinne most dangerous 79â— siâ—s of the people cause euill Magistrates 53 Markes of Gods children 25 See children of God Mâ—riners that sâ—ile on the Sabbath 164 Matrimonie notes to know whether it be of God 20 consent of parents 21 choise in it 742 the spousage before knowne by the light of nature 122 the end of it 806 Meanes 27 of saluatioÌ„ 42 all good meanes must â—e vsed 615 â—70 we ought to attend thereoÌ„ 736 neglect therof a tempting of God 674 by what meanes wee draw to God 690 to keepe vs from sin 7â—8 the vertue power of the meanes in God 844 meanes of least shew bring greatest graces 290 Mediatour who it is 80 how dangerous to appeare before God without him 694 Mediocritie 29 Meditation 615 159 574 564 in labour 4 how we be hindred therein 10 commodities of it 22. rules for it 23. of Christ his death 19â— of death in or on the word 450. to redeeme the time for it 471 Meditation must be continued 459 we will alwaies meditate thinke on the things we loue 459 Melancholy Satan and it disquiet afflicted soules 257 Memorie helpes for it 23 â—5 447 Mercie 209 of God 9 522. the rich mercy of God to the faithfull in opening their eyes when many millions are left in darkenesse and miserie 503 it is either in giuing or forgiuing 697 to the poore 69â— how it worketh in the wicked 247 to whom the mercies of God are dearâ— 782 Merit 509 Messengers of God how they binde and loose 877 must be prepared for trouble 747 their euill life how dangerous 752 messengers of Satan within vs. 306 Minde 52 cast downe 95 distempered 482 Ministers 24. the necessitie of theÌ„ â—39 â—40 the vse whereunto they are appointed 341. their dutie first to reade and studie 342. secondly to teach the word â—43 how where what he must teach 344 when 345. to pray for himselfe and the people 345. thirdly hee ought to liue a godly life â—46 fourthly hee ought to teach priuately as well as publikely 347 how a Minister may â—â—â—e 347. Miniets the porters of heauen 288. meanes to bring vs to Christ. 288 Ministers and Auditors are not alwaies alike 448 Ministerie 24 646 the haste of young men to it 24 the dignitie of it 747 the necessitie of it 340. whether a man may desire it 52. negligent in it 752 790 sufficiencie for it 546 couetous in it 735 Miracles giuen in mercy and in iudgement 736 Mirth 25 the way to godly mirth 724 Morall and Ceremoniall 132. See Law To know things morall and ceremoniall 138 Mortification goe together with remission of sinne 105 Mother 76 three good mothers breeds three euill daughters 830 Motions secret vnto sinnes 108 the spirit restraines euill motions 89 the godly are not free from euill motions 681 we must watch ouer them 703 the first motion to sinne must be crucified in vs. 467 why so few good motions come to vs 522 sudden motions to good 476 Motes what sinnes are called motes and what beames 632 Multitude to follow is dangerous 704 Murmuring the policie of Satan therein 26 how common in our daies 249. remedies against it â—51 758. how readie we are in our daies to murmure 815 N NAme good name how pretious 259 260. See good name Nature good and euil 29 natural men measure others by theÌ„selues 715 they count all spirituall things as paradoxes 457 Necessitie two kindes thereof 166 Neighbour who is our neighbour 79 O OBedience what it is 50 to the word 826. it must be free 44 triall of it 544 strict obedience to be laboured for 292. popish obseruations and workes of supererogation in the point of obedieÌ„ce confuted 393 Occasion of euil must be auoided 25 263 Offences 721 47 74 90 702. small sinnes great offences 727 Oppression 780 Order necessarie in all things 833 Othes 75 476 P PApists 3 673 disquieted in minde 96 rest in the worke wrought 689. neuer felt the power of Christ his grace 787 popish obiections against the Gospell 802 popish superstition 455 Papists goe beyond carnall Protestants in outward things 805 455 How papists follow Peter 483. papists may not be spared for their ciuill honestie 455 Popish Doctors of reason 520 PareÌ„ts immoderate loue 2â— follie 258 for what cause the Lord afflicteth parents in their children 277 their consent in mariage 743 consideration in correcting their children 798 Pastors the â—inne of the flocke their sinne 259. their office 772. See ministers Patience 6â—9 759 56â— triall of it 25 properties of it 254 vnder the crosse 761 768 the vse of Gods patience 694 Peâ—ce three-fold 7 of minde 97 of conscience 209 false peace ibid. of the wicked 6â—0 of the Church 542 People their dutie to their Magistrates 76 to their Ministers 349 Perfection God lookes not for it at our hands 390 Periurie how men fall into it 333 Persecution 670 popish persecution how great 791 Perseuerance 496 694 721 116 in the vse of the meanes 15 764 a sure triall both of knowledge and faith 510 Pâ—ruert who they be that peruert others 730 Physition properties of him 794 Pittie who are to be pittied 25 Plague 79â— boldnes and fearefulnes in it 2 extremities 104 plague threatned 790 for the contempt of the word 513 A perfume for christiaÌ„s against the plague 444 Pleasure 653 734 how we may take pleasure 726 vse of it with restraint 7 9 of sinne 323 Pollution the polluted person polluteth all things 189 Policie of the world euill 838 Polygamie 586 Posteritie care thereof 798. Iehosaphat punished in his posteritie 462 Posts on the Sabbath 165 Pouertie the cause and vse of outward want 26 Poore 261 zealous in defence of them 258 poore in godlines 784 collections for them on the Sabbath 161 Praise 27 733 749 Preaching with prayer before after 272 the power therof 283 708 sincere bring men to Christ 139 needfull by sea 164 distinguished from catechizing 664 the onely meanes to worke faith 690 346 173 Preachers how they winne fauour 8â—1 how they should carrie themselues 358 247 a true marke of a faithfull Preacher 375 See Minister Prayer 2 38 when to pray 26 to offer vp our prayers to God albeit in perplexitie of spirit wee know not how to pray 484 publike for the sicke 34 want of it cause want of faith 177 what it is 90 a remedy in temptation 873 how it is hard and what doth season it 507 619 how profitable 776 motiues thereunto 777 the more grace a man hath the more need he hath to pray 46 47 it is the best sacrifice 8â— priuate prayer necessarie 501 rules for prayer 562 563