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
stay their talke and to lay their hands on their mouths And yet here we must beware of their hastie zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authority as though no regard of place time and persons were to be had which opinion many by weaknes of iudgement defending finde neither fruit in others nor comfort in their owne consciences when they do admonish in that presumptuous manner for that hunting after feruentnes without the spirit of meeknes and casting off all consideration of a godly oportunitie they rather exasperate than humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome and not according to knowledge than with comfort of heart for any dutie done Neither am I here ignorant how great daunger of trouble of minde commeth to many in that they being so curious obseruers and waiters of oportunitie doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together doe deepely enter into the most prefract and prodigious spirits so we mislike their fearefull delay of dutie who hauing a meane occasion offered them from the Lord doe not earnestly puâ—â—ue the quarrell of the Lord and earnestly rebuke sinne though in some higher personaâ—â—es Out of this may issue another fruit of right zeale namely when we are zealous in their behalfe who can neuer recompence vs againe for flesh and blood will easily admit to rebuke the iniuries and reuenge the oppressions vsed to men of credit and abilitie because it is a warie wisedome to patronage them in lesser things who can be our patrons againe in greater things Thus Iob deliuered the poore that cried the fatherlesse him that had none to helpe him he was the eyes to the blinde the foote to the lame at whose hands no hope of reward was to be looked for But to draw to the last and most glorious propertie this thing in zeale is most commendable when we are humbled in our owne soules for those sinnes which we espie and censure in others euen as though we our selues for want of instruction or prayer were in some sort guiltie of their sinnes If this rule were receiued in iudgement and â—uerenced in practise of Ministers Magistrates and masters when they are to admonish their inferiours of sinne it is sure it would breede in them great conscience and religion Alas wee see many who can mangle and martyr a man for some offence who neuer learned for consâ—nce sake to mourne for those infirmities which so bitterly he would iâ—ueigh against in others Let vs consider this in ministers how the Apostle saith to the Corinthians I feare leâ—â—t when I come mâ— God aâ—â—ase me among you and I shall beâ—aile many of them which haue â—â—â—ned alreadie c. Which no doubt he did as thinking that he did not duty enough but that there was euen some cause of griefe in himselfe Did the Apostle who had so little or no cause so to doe thus lament and suspect himselfe as though hee had not vsed all good meanes or with the meanes good affections and should the ministers of our time whose gifts and paines are fâ—rre inferiour nothing bee moued for the sinnes of them for whom they ought to care and mourne Well I hope that euen at this day there are some that feare they haue not in preaching publikely opened al the mysteries of God to them they thinke they haue failed in priuate admonition they suspect themselues of want of praying for them they are readie to accuse themselues that they haue not walked so wisely and warily in vsing their libertie before them or that their life hath not yeelded that example of godlinesse to them as they ought to haue done And so in the whole discourse almost of the sinnes of the seuerall Churches the holy Ghost runneth on in this tenour that whatsoeuer is spoken of the Church is spoken to the Angels that is to the ministers of the Church who are said to haue this or that sinne which indeede was in the people In the Primitiue Church when the credit of the Apostles was called into question they might seeme to haue been much troubled about the matter but they were much humbled by it they examined them selues they accused themselues and afterward they instituted a new ministerie But doth not this dutie as deepely charge Ministers and Masters to mourne for the sinnes of their people Yes doubtles and for good reason For if they will confesse that they must reioyce in the good things that befall their children and families they must also lament the euils which betide them so long as they are vnder their tuition and gouernment FINIS OF A GOOD NAME THE FOVRTH SERMON Prouerbs 22. verse 1. A good name is to be desired aboue great riches and louing fauour aboue siluer and gold ALl that is to be desired of a man is this that hee bee vertuous godly and truly religious This because it is in it selfe most excellent and most contrarie to our nature therefore the Scripture vseth many arguments and reasons to perswade vs thereunto as in this place where the Wise man would stirre vs vp to the loue of vertue by setting before our eyes two principall effects and fruits which we may receiue by it The first of these is a good name the second is louing fauour both which as they doe proceede from vertue and godlines so they doe maintaine and increase one another For as a man findeth much fauour with those that doe speake and report well of him so those that will shew a man louing fauour will or at least ought to shewe it in this that they may willingly affoord him a good report Now both these are preferred before great riches both these are accounted better than gold and much siluer and surely whosoeuer is truly wise will make this account of them whosoeuer doth rightly knowe to discerne what is good he will first and especially labour for them for a good name doth commend vs to God and to his holy Angels in whose eyes those vertues whereof a good name doth arise are most acceptable But riches are not able to doe this no the abundance of siluer and golde is often an occasion of sinne whereby we are most out of the fauour of God Againe whereas riches especially if they be euill gotten do cause men many times to hate vs this good name and louing fauour doth win the hearts of many yea it doth sometimes cause our enemies to be at peace with vs. And this euer hath been and euer will be most certaine and true whether we looke to prosperitie or aduersitie whether we looke to the common callings of this ciuill
loue and desire of their conuersion and in measure as correcting their owne sinnes after a sort in their owne children For men begetting Children without regeneration giue a naturall propagation of their sinnes without some speciall blessing of God and none in regeneration begetteth any with such gifts of nature but vnlesse they become newe borne they haue no good thing in them Heresie 1 MEn be more grieued for murther and adulterie then for superstition and heresie because these be peccata rationis the other affectionis actionis the one goeth with a priuie pride vnder colour of deuotion the other are euer apparant and are accompanied with outward shame and confusion 2 As the Gospell first began by simple Fisher-men to be preached but afterward being receiued in loue grewe to the other more learneder sort so for not receiuing the word in loue but hauing our eares tickling to new doctrine heresies and sects beginning now amongst vs but in the simpler sort and ignorant men of the Countrey are like to inuade the best learned And God purposing to punish the coldnes of our age can as well now send an hereticall spirite not onely into the common people but into 400. learned Preachers as hee did in times past send a lying spirite into the mouthes of 400. Prophets 3 Euen as polygamie was not very hurtfull to the Church so long as it was within Lamech his house and when it preast into Abrahams familie got great strength and preuailed much So ill opinions are then lesse hurtfull whilest they are amongst the wicked and ignorant but when they get fauour amongst the learned and godly they beginne to be most dangerous Heart 1 THe heart is Gods owne part and that which must goe to the Lord. Now as nothing might be imploied to common vses which was sacrificed by the priests vnder the Law So the heart which is the Lords must not be applyed to any other vse than to his seruice Haste how it argueth vnbeliefe and of Watching and waiting 1 NOthing more bewrayes vnbeliefe then not to stay the Lords leisure as contrariwise Watching and waiting on the Lord shewes Faith for those hastie and vnquiet spirits when they see not speedy redresse according to their expectation they either murmure in impatiencie or they will ease their griefe by seeking vndirect meanes And sure as nothing in prosperitie is a greater token of Gods fauour then to feare our selues so in aduersitie this is a pleasant pledge of our patience when wee can waite and attend on the Lorde for the time and the manner and the measure of our deliuerance There be some principall properties of true wayting The first is to waite in our selues for manie will not outwardly murmure and yet inwardly they boyle and fret in themselues and manie will abstaine from outward impatiencie which looke to the inward estate of their hearts but a little But it is good for vs to beginne here for if there bee a quietnes of the heart there cannot be any great disquietnes in the tongue or in the hand The second propertie is to waite on the Worde Manie will say they waite on God and yet they are maruellous impatient if yee charge them with impatiencie but weigh their waiting by the Word and it will not abide the tryall it will not goe for good Looke what Faith wee haue to waite on God vnlesse it be taught out of the Word which is as true as God himselfe it is not found Some will be content to waite on God but it is not to haue their obedience and Faith in the Worde but to obtaine some thing the sooner which they desire This is no true waiting but to waite rather for our owne profite then for Gods glorie Thâ— third property is to cortiâ—ue in it Euery man by nature can waite for a while so he may know a certaine and definitiue time of his waiting but to offer our obedience in waiting and not know for how long or how little we shall waite this is the â—ainting of the soule for if it were determined to vs how many dayes or moneths or houres we should waite the hope of the profit drawing neere and of a terme drawing out would sustaine vs but to leaue all moments and conditions to the Lord and to bee in a continuall seruice and expectation this is hard for flesh and blood We must learne to amend this fault by considering how iustly the Lord may suspend his answere and helping of vs for that our sinnes are not sufficiently bewaâ—led or our faith is not sufficiently purified or his graces not sufficiently wrought in vs. The fourth and last propertie is to continue waiting with a kinde of vehemencie keeping vs from faultring or fainting in our hope though it be long ere our suite be answered or our danger be helped To be vehement a while or lesse importunate long is little worth but to haue our affections hâ—to and for a good thing and not to slake the heate in long continuance of time and not to be made remisse or dead in the suit of our desires though no appearance of our deliuerance appeare is hard indeede And here to meete with an obiection we say vehemencie argueth faith and vehemencie bewrayeth want of faith Faith when no deferring of our desire doth breake the power of our zeale want of faith when without all hope we are greedie and rauenous to haue our request or else we cast all off Humilitie 1 MAnie deceiue themselues with a bare opinion of humilitie therfore this may be a true triall of humilitie if wee willingly suffer our selues to be taught of our inferiours if we can patiently abide our selues to be admonished of our faults 2 Heathen men were humbled by their dreames wee are not humbled by the Word they that will not profite by Gods iudgements in others shall feele them themselues Wee haue no claime to Gods mercie offered in the Gospell vâ—till we be humbled by the threatnings of the law 3 Wee must bee like children in three things chiefly first like little babes Secondly like innocents Thirdly like them that are growing from childhood First babes are neuer quiet except the pâ—p be in their mouth or else hauing late bene at it they are well fed so ought we still to desire to lie at the foode of our soules and to finde vnquietnes in our soules if we be long from it Secondly weaned children though they are not without naturall corruption yet this corruption doth rather shew it selfe by imitation than by action and if they doe any euill it is rather violent than permanent Thus should we be not making an occupation of sinne but preoccupated of sinne not forecasting patternes of sinne but bending our mindes how we may not sinne we are violently drawne thereunto by another rather then voluntarily commit it our selues Thirdly they that grow out of child-hood doe things beseeming man-hood rather then childishees so
fond song Christ was thought to cast out diuels by the power of the diuell Iohn Baptist was thought but a melancholike man Iehu being threatned called the Prophet a mad braine for so they iudged of the Prophets digressing somewhat from the set order and compositions of words and precepts of their art So that the graces of God seeme often to men to be cleane contrarie If this hath been alwayes the iudgement of the world that because they could no longer heare men or further see into things than either reason or art did guide them they thought the Prophets and Apostles railing spirits and barren soiles wee must not thinke it a new thing And hearers are here greatly to be circumspect that they thinke not so basely of men zealous in gifts of the spirit as that they should account them mad melancholike or cholerike men and such as either would hurt themselues or doe some hurt to others but rather reuerently acknowledge that there is a secret and mightie power of the Spirit which the Lord often conueieth into the hearts of the godly Men can for the most part well away with an ordinary course in preaching and so long as it fals into an oratorie stile and iust proportion of words or so long as a man sheweth a wittie inuention and comely composing of the matter but if a man presse into the consciences of men and with some vehemencie speake against their familiar sinnes straight way they say surely this kind of teaching bewrayeth him to be brainesick And that we may be the more wearie herein let vs consider who they were that inueyed thus against the Apostles were they not men out of euery natioÌ„ fearing God and such as were somewhat religious yes surely And who nowadayes will sooner and sorer open their mouthes against zealous preachers than men claborate in arte and skilful in precepts who not being able by reason to see into this vehemencie iudge them that vse it too austerely Wherefore as this must correct iudgement in hearers least they iustly offend God in being vniustly offended at them that are zealous for the Lord of hoasts sake so also it must teach the Ministers of the word patience if sometimes they be wrongly coÌ„strued so recompence their furie with meekenes as the Lord may humble their aduersaries the more euen by their meeke dealing of whom they thought so hardly which vndoubtedly oftentimes is most effectuall euen to breake the hearts euen of the most obstinate gainesayers And it cannot be gainesayd that these men seeing the Apostles meekenes were farre more wonne and sooner humbled than if he should haue breathed out furious speeches and so haue ceased from his holy busines And we shall see by experience that men thinking one to be curious singular or precise after the Lord hath sanctified some crosse vpon them and humbled them in some measure vnderneath his hand they are more humbled at the meekenes and long suffering of him whom they offended than by any other meanes because they then perceiue they haue resisted the grace of God and persecuted the gifts of God in him In the last dayes That is when Christ should be manifested in the flesh preached vnto the Gentiles belieued on in the world and receiued vp in glorie shall these gifts of the spirit abound It is called the last day because of the stabilitie of the Church and perfection of the word in that in it wee looke for none other doctrine vntill Christ come in iudgement 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Iewes he commeth â—o applie his doctrine in this manner Now all these things came vnto them for ensamples and were written to admonish vs vpon whom the endes of the world are come As if he should say these things seemed not to serue for them alone but for vs in the last daies And Heb 1. â— it is plainly in euident phrase said At sundry times and in diuers manners God spake in old â—imâ— to our fathers by the Prophets in these last dayes he hath spoken to vs by his Sonne c. All which places in sense at the least agree with this place together with that Galath 4. 4. where it is called the fulnes of time For the estate of the people before Christ his comming was childish and paedagogicall and therefore men looked as Iohns Disciples for another that should come and the Samaritanes had this generall principle among them That the Messiah when he came would restore all things and set them in order Whereby we must learne not to looke for any new doctrine or reuelations of men Christ himselfe is come and hath made things perfit Christ the prince of Prophets whom they looked for is manifest in the flesh by how much the Prophets were neerer him by so much they had the clearer sight of him the further they were from him the dimmer was their knowledge of him The Lord himselfe hath spoken the booke is now shut vp with a complet conclusion if any man shall diminish of the words of it God shall take away his part out of the booke of life if any man shall adde vnto it God shall adde vnto him the plagues threatned in the booke And therefore all Heretikes Papists and Turks wil not stick to agree in this common errour The Turke though he doth not denie Christ and the scripture but giues them their time and place yet will haue a way for his Mahomet who must expound the word to him as he please The Papist in plaine tearmes dares not denie Christ and his Gospell yet can he not see all sufficiencie therein but complaining of some defect he looketh to vnwritten verities and leaneth to old traditions to be giuen to the Church therefore he will haue the Pope to be Christ his vicar and looke whatsoeuer their Synodes do conclude that must be established as a catholike trueth measuring the scriptures by their traditions and not their traditions by the scriptures The damnable Familie of loue make the word which is a thing fearefull to bee thought much more to be spoken of but a nose of waxe or a shipmans hose and yet they will haue their H. N. who is the eight person and the last man who must bee ioyned with the Gospell and so farre forth as hee with other gray-headed and illuminate elders do interpret the Scriptures they will agree We now against these and all other heretikes confessing the scriptures of God to be perfect and absolute to saluation ioyne none other thing with them but say that wee liue in the last dayes wherein Christ left the fulnes of doctrine of prayer of Sacraments and discipline to the Church by his Apostles and therefore we minde no reuelation Mahometicall interpretation nor traditions of men but though an Angell come from heauen bring an vnwritten veritie varying from the trueth of God his word we vtterly reiect him Neither as running too
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
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
vs if we like idolatrie idolaters will be acquainted with vs if we wil walke carefully our selues and will not rebuke the sinnes of the world or desire the dreames of heresies happily we shall passe scot-free but when we hate the world the world will hate vs because though we be in the world we are not of the world Iohn 15. If we proclaime warre with heresies heretikes will condemne vs if we taunt and rebuke the sinnes and cold profession of worldlings they will soone put vs to silence For it may be they will be content that we should be Momes and doe well and not rebuke them but when we pull at their sins by the eares and lay violent hands on their cold profession then we shall see the enmitie betweene the seed of the Serpent and the seed of the Woman Thus we see so long as we will shake hands with the world the flesh and the diuell we shall be quiet enough but all our perils and dangers are in resisting them For all must haue these troubles that make their choise but all make not this choise therefore are so quiet all must suffer persecution that will liue godly in Christ Iesus but so few suffer because so few liue godly in Christ Iesus We may now conclude that all our conflicts are in new birth not that we haue more troubles temptatiōs in regeneration than in old birth but because we were so sowsed and brawned in them that we saw them not so much as we afterward do being enlightned with Gods spirit Why do the wicked then say of vs Oh these are new Professours ne◠fangled these men had need haue a new world surely because there is no argument with the worldlings and Gods children But all these troubles are to make vs more zealous in our choise True it is the Lord dealeth fauourably with vs in the beginning as a father dandleth his childrē as the Bridegroome vseth the children of the marriage but we are growne and are past children in knowledge and profession he thinketh it meete we should be purged as gold seuen times in the furnace Psal. 12 He thinketh we must be pruned to bring forth fruit more aboundantly Ioh. 15. If we dally then with our sinnes as truly as God hath sworne our saluation and it is most sure we shall be saued so hath he ordained meanes for so many as shall be saued as his word Prayer the Sacraments and discipline which when they doe not preuaile with vs yet hath he sanctified another meane that is affliction wherewith he wil rather humble vs than we should leese our saluation that when prayer cannot helpe vs when the word doth not instruct vs when the Sacraments doe not confirme vs when discipline doth not awe vs we should taste of this last remedie his fatherly correction Here we see deliberation did put the reasons in the ballance and election made the choise and Gods children comparing and examining the loue of the world with the loue of God though they be made of the same mould that others are made of yet seeing the iudgement of God on both parts they ponder the reasons of one side and the reasons of another side and after long deliberation they forsake that glory riches and dignitie which the world doth offer and taketh that which the Lord in mercy bestoweth on them But the wicked goe indeed so far as they see the good but to their condemnation for light comming into the world they refused it and though with Balaam sometimes they desire to die the death of the children of God yet they blot out these motions forsaking the word they follow error farsaking God they follow the diuell forsaking the Church they cleaue to the world so iust is their cōdēnation for burying the light of God his spirit Vers. 174. I haue longed for thy saluation O Lord and thy law is my delight THe man of God goeth on forward in shewing his vnfained affection to the word and therefore here he sheweth both how he longed for it and also how in the meane time he slayeth himselfe It might seeme a general speech of lesse importance which he vseth here for who is so farre gone and hath so small hope of recouerie that cannot say he longeth for his saluation for we reade that euen Balaam desired to be saued and the most wicked in their life time will haue many wishes of their saluation What notable thing then is there here in the man of God true it is that the Lord wringeth out thus much often euen out of the mouth of the wicked vnto whom he imparteth so much of his right and goodnes that they see what they should do desire but yet in truth they do it not in that their desire is so short and slender When we see then that all their wishing and praying commeth to nothing it is sure they are but hypocrites Againe they will say they long for saluation but they will not vse the meanes thereunto as if one should say he longed for bread and pray daily giue vs this day our daily bread and yet they will either walke in no calling or else get it by fraude rapine not staying themselues at al on Gods prouidence but they long rather for other things ioyned with Gods glory than for God his will howsoeuer in the meane season they make the help of God their pretence so it is in the spirituall estate of the soule for although Idolaters heretikes and hypocrites say that they long for their saluation yet they long indeed for their profit pleasure glorie and self-loue For if they longed for that saluation which is of God they would not so follow their owne dreames reuelations and superstitions but vse those meanes of the word which the Lord himselfe hath appointed As for prophane Professours they will indeed say as much as the other but bring them to the word to prayer to the Sacraments and to discipline yee shall see they haue no sound longing but are carried away with the desires of their owne flesh and blood Wherfore we see how this longing of the man of God differeth from the longing of other men as we may see by the sequels for my delight is in thy word Where wee see that as he longed after saluation so hee delighted in the meanes thereunto And here as we often shewed before the lawe is taken for that generall thing of the whole word of God and not for the particular thing of the morall lawe which consisteth in bidding and forbidding in promises to the obedient and threatnings to the disobedient And that the true longing is no newe thing in him but appertaineth to all men we may see in the first Psalme where he is said to be blessed who seuereth himselfe from the wicked in thought word and deed both in religion manners and giueth himselfe to meditate continually in the word Now if we will trie our selues whether
which is within but as good merchants keeping somewhat rather in the store-house of our hearts than as bankerupts which spend all at once or make a shew of all in our shop 3 In Pharaoh ye shall finde these speciall notes of Hypocrisie Take this death from me oneâ—y this once So many being in distresse haue more prayèd for the release of paine than for the forgiuenes of sinnes which cause the paine And therefore such being released are nothing the better as may often be obserued Contrariwise if we be grieued more for sin than for the punishment and can well beare the punishment so that the sinne were taken away then it is a certaine signe that we shall liue vprightly if the cup of affliction be taken from vs and assuredly it shall be taken away or else recompenced with some spirituall grace 4 The drunken peace of hypocrites must not be â—oupled with oyle but pierced with the two-edged sword of Gods word to the discouering of the secret corruption of the heart 5 It is the temptation of the godly to feare whatsoeuer they doe they doe it in hypocrisie but they are to know for their comfort that therefore they be not hypocrites because they see their hypocrisie which kinde of hypocrisie in them is not the grosse deceiuing which is in the wicked but that secret corruption of nature which mixeth it selfe in the best actions of the godly Neither is it possible to leaue this sinne wholy as long as we liue but to see it and mislike it is all that is required and can be performed of vs. The godly doe not desire to seeme to doe any thing better than indeed they doe it neither doe they desire to seeme to doe that which they doe not And whensoeuer they doe espie any weakenes in themselues they mourne for it And this desire of a perfect sinceritie and mislike of priuie hypocrisie is vnto them a sure zeale of their saluation and sanctification in Christ. 6 When men suffer themselues to be deceiued it is to be feared they will be hardened Let vs remember that Gods grace assisting sinne may easily be conquered of vs when it is young but we may easily be ouercome of it when it is old 7 It is easie to fall into hardnesse of heart by continuance in euill customes without remorse we see then it is a good thing to be moued betimes and often to be moued for it is a precious thing to haue a melting heart as contrarie a dangerous thing to haue a hard heart not yeelding to trueth Let vs not harden our hearts least the Lord also come to harden vs Heb. 3. For many not altogether abstaine at the first yet yeelding to sinne become obstinate altogether at the last Admonition is a meanes to keepe vs from it We should then be readie to giue eare to good counsell and admonition and be willing also to admonish others It is in vaine to controll the outward senses without the rebuking of the heart 8 Exod. 10. 1. the Lord saith of Pharaoh I haue hardened his heart because Pharaoh had a long time hardened his owne heart as is recorded in the former chapters therfore here the Lord is said to harden it that is wholy to giue him ouer to the diuell So man is said to harden his heart when he will not heare Gods word the diuell when he gouerneth vs and the Lord when he leaueth vs in Sathans handling Man then is guiltie of this sinne and the Lord doth iustly harden for the punishment of former sinnes The Lord is said to harden as he is said to leade into temptation and that is when he withdraweth his spirit from vs and leaueth vs to our selues and then we stay not long till we be hardened Pharaoh had many plagues yet this is the greatest for if his heart had not been hard these would haue had an end but this hardnes made the other but tasâ—s of hel because we do lesse feare this great plague than many other We ought to correct this in our selues for the childreÌ„ of God must feare this more than any other plague For if we doe but feare worldly punishments so doe the wicked but if we doe feare hardnesse of heart and other spirituall punishments then we may be sure Gods spirit hath wrought that feare If we couet worldly things this doe the Heathen Matth. 6 but if we desire the light of Gods countenance Psalme 119. and 4. and 67. this doe Gods deare children Wherefore as we labour for these things which our nature desires feare the coÌ„trarie so let vs labour for the light of Gods spirit and feare least it be quenched in vs or else decayed as when we feare pouertie we labour to be rich and when we feare sicknesse we labour to preuent it so let vs labour for our soules so long as we feele a taste in Gods word feare his iudgements and be comforted in his mercy if we labour to encrease the graces receiued the Lord no doubt will worke with vs but if this be not in vs it is to be feared least the Lord will harden 9 All men are naturally euill so that if the Lord giue not light and softnesse of heart we may all be iustly hardened this is as iust as other iudgements of God are When any thing is spoken in the Word which toucheth another that man will greedily snatch Againe if there be any thing that may cherish them in their sinnes that they note but that which concerneth their amendment they vtterly forget And this sheweth that we are the cause of our owne hardening for when the Lord cannot preuaile with his word then will he leaue men to themselues and then they stay not till they come to hardnesse We must not stay till the Lord strike vs with punishments for if we be hardened we shall not perceiue it and therefore the case is so much the more dangerous but so soone as we feele any coldnesse or dulnesse of spirit then let vs feare and stirre vp our selues that we may continually gaine some knowledge and feeling and thus may we prouide against hardnesse of heart 10 First the hypocrite desireth rather to seeme than to be it is said such crie Lord Lord they are most glorious Secondly he is more busie about the outward worke than about the spirituall and acceptable maner of performing the same Mat. 23. 27. Thirdly he worketh his saluation securely and coldly not with feare and trembling as Phil. 2. 12. not striuing with his rebellious lusts nor longing after the gifts of regeneration nor forgetting that which is behinde endeuouring himselfe forward Philip. 3. 13. Fourthly he hath no resolute purpose to endure but is wauering and vnconstant in all his wayes not cleauing to the Lord with purpose of heart Act. 11. 23. Fiftly hee is more carefull to stop the grosse sinnes than to damme vp the fountaine