blessing of God also is upon such which quieteth their mindes and is unto them in stead of all things which they want Last of all concerning this matter when we haue through the blessing of God attained vnto great things we must make this account of them that there is no certentie in them for wee may loose them all in a moment Iacob had experience of this Gen. 32. 7 who being commanded of God to returne into his cuntry was in the way confirmed in the prouidence of God ouer himself in that iourney ver 1. came laden homewards with so great abundance as is noted in that chap. vnderstaÌ„deth of the sudden contrary to his expectation that Esau commeth against him with 400. men who remeÌ„bring his former threatnings when he departed froÌ„ him now considering his great power maner of coÌ„ming towards him is suddenly stricken into a great feare of loosing his life al that he had though it pleased the Lord to deale more mercifully with him yet by the prouidence of God he greatly feared it by which he was taught not to place his chiefest coÌ„tentation in this great abundance but in the fauour of God which before he most of all desired which as he inioyed when he had none of all these things so it might continue with him when all they should be lost Therfore we must not say Oh if I had this or that c. I should be well and then I would be coÌ„tented for what if I had it how soone may I loose it againe then how quickly shall I be discontented Therefore are they called uncerten riches 1. Tim. 6. which is true of all worldly commodities pleasures And the whole scripture besides daily experieÌ„ce teacheth how great uncertentie there is in the inioying of husbaÌ„d wife children parents friends goods houses lands libertie life or any thing else onely the fauour of God in Christ Iesus is certaine his promises of the forgiuenes of sinnes and euerlasting life are irrevocable for as all of them be Yea Amen in Christ Iesus so he is to day and yesterday and the same for euer therfore if in all times and estates we would be well contented we must onely make a certen account of that so that whether we enioy any thing we must more account of the fauour of God appearing unto us in it then of the thing it selfe or whether the Lord denie us the thing we desire it must be sufficient unto vs that he hath receiued us into his fauour or whether hee taketh the thing away from us againe yet this contenteth us that he turneth not his louing countenance from us which if we could come unto then no doubt many times we shoulde enioy things longer then we doe for this is the next way to keepe all things still so to hold them as being contented to giue them to the Lorde whensoeuer it shall please him to take them from us Besides it maketh the minde contented whether we haue them or we haue them not when we alwaies esteeme them but as things uncerten Nicholas Bownde FINIS WHOSOEVER IS DESIROVS TO LEARNE AND REMEMBER THE word of God that he might liue according to it let him consider that which is written in the Psalme 119. part 2. THE TEXT THE PARAPHRASIS 1 Wherwith shall a yong man cleanse bis wayes In taking heed thereto according to thy word 2 With my whole heart haue I sought thee let me not vvander from thy commandements 3 I haue hid thy promise in my heart that I might not sinne against thee 4 Blessed art thou O Lord teach me thy statutes 5 With my lippes haue I declared all the iudgements of thy mouth 6 I haue had as great delight in the way of thy testimonies as in all riches 7 I will meditate in thy precepts and consider thy wayes 8 I will delight in thy statutes and I will not forget thy word 1 First of all be perswaded that the word of God is onely that rule whereby the whole life of euery man that in euery thing must be ordered euen the life of a yong man who hath most reasons for him selfe why he should be excused as he is most disordered 2 Then upon this perswasion giue your selfe unfainedly to the reading and hearing of Gods word as to the meanes which God hath appointed to teach you pray to God in the carefull use of those meanes for his holy spirit that therby you might come to the true understanding of his worde 3 That which you haue thus learned let it not swim aloft in your braine but let it be deeply setled hidden in your heart as a treasure labouring to frame al your affections unto it that so you may haue it in a readinesse whensoever you shall occupie it otherwise though you know neuer so much it will not keep you froÌ„ sinning against God 4 You thus profiting giue thanks vnto god alwaies for that which you learne because be it neuer so little it is more then many in the world do knowe yet content not your selfe with it as though you had sufficient but pray unto him to be further inlightened because it is lesse then many others doe and you your selfe should knowe 5 But aboue all be carefull to talke of that unto others which you doe daily learne your selfe and out of the aboundance of your heart let your mouth speake for by teaching others you shall learne your selfe 6 That you might do all these things labour to haue ioy in the worde and in all the exercises of it more then in any worldly thing and be occupied about those things with greatest delight for in whatsoeuer we take greatest pleasure that will sticke fastest by us 7 Last of all meditate and consider of that with your selfe which you haue learned and muse upon it alone not contenting your selfe with the generall rules but labouring in your conscience to make the use of them profitable to your owne selfe in the particular practise therof 8 Thus doing all these things carefully you shalbe sure neuer to forget that which you learne though you doe not remember euery thing yet God will by his spirite call so much into your remembrance as is needfull for you to know and then especially when you haue most neede of it as in the houre of your death the day of temptation but as you faile in all or any one of these so may you feare to faile in the truth of this promise A good helpe for an ill memorie N. B. Phil. 4. 8. 9. 2. Cor. 5. 9. 2. Cor. 5. 17. 1. Cor. 4. 2. 2. Cor. 5. 11. 2. Cor. 5. 11. 1. King 8. 39 Luc. 23. 30. Revel 6. 17. 9. 6. Gen. 4. 8 9. Gen. 4. 8. Gen. 4. 10. Genes 4. 11. Gen. 4. 13. Matt. 26. 48. Heb. 10. 31 Psal 10. 11. Psal 6. 7. Dan. 5. 27. Psal 50 21. Mat. 24. 36. Mat. 24. 41. Mat. 13. 35. Mat. 24. 44. 1. Thes 5. 2 3 Vers 34. Mat. 24. 41 44. 1. Cor. 15. 52. 1. Thess 5. 2. Luc. 21. 55. Mat. 24. 48 50 51. Mat. 16. 26. Amos 6. 3. Luc. 12. 17 18. Luc. 12. 22. Amos 6. 5. Matt. 24. 51. and 21. 44. â— Thess 5. 2. Matth. 24. 5. Rom. 2. 4. 2. Pet. 3. 13. Math. 25. 11. Reuel 22. 20 Phil. 1. 23. Luc. 23. 30. Reuel 6. 17. and 9. 6. Matth. 6. 33. Math. 7. 13. Deut. 27. 26. Gal. 3. 10. Mat. 5. 22. Prov. 20. 9. 1. Kin. 8. 46. 1. Ioh. 1. 8. Eccl. 7. 22. Rom. 6 23. Rom. 3. 4. Ioh. 3. 33. Luc. 13. 3 5. Luc. 13. 3. 5. Ioh. 12. 48. 1. Cor. 9. 10. Apoc. 12. 9. â—â—ut 27. 26. Gal. 3. 10. 1. Kin. 8. 46. Rom. 3. 23. 1. Ioh. 1. 8. 1. Ioh. 3. 20. Mat. 5. 17. Mat. 5. 18. Luke 16. 17. Ioh. 12. 48. Matt. 24. 35. Deut. 27. 26. Gal. 3. 10. 1. Reg. 8. 4â— Rom. 3. 23. 1. Ioh. 1. 8. Rom. 6. 23. Gal. 3. 10. Iames 2. 10. Mat. 5. 10. Rom. 〈◊〉 〈◊〉 Psal 51. â— Mat. 5. 28. Mat. 5. 22. 1. Ioh. 3. 15. Matt. 22. 37. Gal. 3. 10. Rom. 6. 23. Matt. 25. 4â— and 10. 28. Marc. 9. 44. Apoc. 20. 6. and 21. 8. Gal. 3. 1â— Matth. 5. 41. Apoc. 19. 20. and 20. 10. Marc. 9. 44. Luc. 22. 44. Gal. 3. 10. Rom. 6. 23. Ioh. 12. 48. Marc. 9. 44. Matt. 16. 28. Matt. 22. 3â— Gal. 3. 10. Gal. 3. 22. Rom. 3. 23. 1. Ioh. 1. 8. 1. Reg. 8. 40. Prov. 20. 9. Gal. 3. 20. Rom. 7. 4. 3. 20. 4. 15. Gal. 3. 20. Rom. 6. 23. Eph. 3. Rom. 3. 4. Ioh. 3. 33. â—al 3. 10. 2. Cor. 1. 3. Psal 145. â— 86. â—5 Mark 9. 44. Matt. 25. 40. 1. Ioh. 2. 1. Gal 4. 4. Heb. 2. 9 10. 4. 15. 1. Tim. 2. 15. Rom. 8. 3. Gal. 3. 13. Matt. 27. 46. Esa 59. 2. Luc. 23. 46. 1. Cor. 4. Eph. 1. 20. 1. Ioh. 2. 1 2. Eph. 5. 2. Matth. 7. 13. Ioâ— 3. 16. 18. Vers 18. 36. Mat. 8. 29. Mark 5. 7. Iam. 2. 19. Hebr. 2. 16. 1. Cor. 1. 30. Rom. 8. 15. Eph. 3. 17. Rom. 8. 38. Mat 6. 10. 1. Eph. 3. 17. Iam. 1. 6. Rom. 5. 1. Eph. 3. 12. Psal 77. 3. 42. Phil 5. 6. Matt. 16. 17. Act. 16. 14. Rom. 8. 15. Math. 7. 7 8. Rom. 10. 17. vers 14. Ioh. 3. 18. 36. 1. Cor. 1. 21. Ioh. 3. 36. Rom. 10. 14. Matth. 6. 1. Cor. 1. 21. Gal. 3. 13. Ioh. 3. 16. Rom. 8. 15. Eph. 3. 17. 12. Matt. 16. 17. Rom. 8. 15. Act. 15. 9. Roman 8. 9. Ephes 3. 17. Rom. 8. 15. Gal. 5. 19. Roman 6. 4. Ephes 4. 25. Galat. 3. 20. Ioh. 1. 2. Ephes 2. 3. Matt. 28. 41. 1. Thess 4. 7. Phil. 1. 23. Math. 10. 28. Lev. 19. 18. Matt. 11. 39. Phil. 2. 6. Hebr. 4. 15. Rom. 5. 8. Ioh. 15. 13. 1. Ioh. 3. 6. Rom. 5. 8. Matth. 6. 32. Matth. 6. 12. Matth. 6. 15. Matt. 18. 23. Vers 35. Matth. 5. 22. Luc. 23. 34. Ioh. 3. 15.
is no law I trow forbiddeth this vnlesse I say the law of the purse And if thou say I can not there be able to liue I answer thee first seeke the kingdome of God and the righteousnesse thereof and all other things needfull shall be giuen vnto thee as ouerplus So we see there is nothing can excuse us before God vnlesse we get vs preachers I know there be other kind of excuses that vve frame unto our selues as we thinke sufficient to exempt vs from the preaching of the word but let vs not deceiue our selues vnlesse there be preaching the people perish vnlesse they haue beleeued they are damned and beleeue can they not without preaching Away therfore with all vaine excuses which might make vs thinke our selues well enough without preaching these gloses will not serue before God the Lord will haue his people taught there is no shift otherwise we shall all of vs answer for it so many of vs as haue our hands stained with the blood of them that perish And let all of vs in the feare of this our God fall seriously to meditate of this geare and now at the length begin to make more diligent and careful preparation for the preaching of the word then hitherto we haue done seeing it so standeth vs in hand vnder paine of damnation God may otherwise saue vs as I haue told you if he will but it hath pleased him to let vs vnderstand that he will haue vs saued by preaching if we shal not be carefull and carefull againe to prepare for that meanes of our saluation surely we shall declare our selues either to be wiser then God esteeming his heauenly wisdome but base and foolish or else plaine contemners of God in despising so heauenly and wholsome ordinance Wherefore good brethren if ye will be saued get you preachers into your parishes that may instruct you in the wayes and meanes of your salvation against that day that yee must appeare before this iudgement seate bestow your labour cost and trauell to get them ride for them runne for them stretch your purses to maintain them we shall begin to be rich in the Lord Iesus and so much riches also of this world we shall haue as our God shall make vs contented withall and then our ioy shall be full in the last day when we must leaue all these earthly things receiue at the hands of the Lord Iesus an heauenly an euerlasting crowne Thus farre then good brethren how we are discharged in this iudgement seat from the euerlasting curse and condemnation which euery one of us haue fallen into by breaking Gods cōmandements ye haue heard how we are discharged from this punishment by Iesus Christ who hath fully taken it upon him ouercome it how it is made ours applied vnto us by faith not such a faith as the deuils haue but such as teacheth unto us all that euer Christ did for us maketh Christ dwell with us not in our tongues but in our hearts not in a wauering maner but in a true certenty not by a vaine perswasion of the flesh by the liuely witnes of Gods spirit all this to be deliuered unto vs by no other ordinary means but onely by the preaching of the word Here is then the full waies means of our saluation declared unto us to be in Christ onely in Christ in no worke deed or merit of ours or any saint or angell for us but in Christ alone none other herein remaineth our whole comfort ioy which passeth all the ioyes of the earth But I haue yet one thing more to answer which the deuill might bring into the head heart of the carnall gospeller hereby What saith that filthy Epicure this is sweete doctrine in deede now I may take my pleasure at will liue at lust in my sinne for I beleeue in Christ therfore must needs be saued it maketh no matter I will sin my belly full for I beleeue that Christ hath borne the burthen of my sin therfore what need I care I answer these abuses of Gods mercy that if there be any such that either hath such a blasphemous tongue to speake or an heart to purpose to sinne or one minute of an houre to continue in sinne because he beleeueth that Christ hath paid the punishment of his sinne if there be any such that thus say or purpose I say with the worde of God that such haue no sparkle of true faith for the word of God setteth forth unto vs this true faith not such a faith as filleth the heart with sinne and all uncleannesse as these carnall Epicures speake of but such a faith as maketh the heart pure such a faith as doth not incourage men to sinne but such a faith as maketh men to hate their sinne lothe abhorre it because this true faith of Gods people proceedeth frō the spirit of Christ maketh Christ dwell in vs by his holy spirit which spirit of Christ can neuer dwell in one and the same heart with sinne wickednes in such maner as to be at agreement with it to like well of it take pleasure in it but continually striveth and struggleth against it And although sin doe continually hang on vs yet this spirit of Christ dwelling in vs will not let sin raigne rule in vs therefore such carnall wretches as shall loue sinne take pleasure in their sinne doe sufficiently declare that they haue no part nor fellowship with Gods spirit consequently no true liuely faith They haue no part of the spirit of Christ that suffered death for sinne but the spirit of Satan the authour of sin the spirit of the world the imbracer of sin the spirit of the flesh the nource of sinne for it filleth the heart with the fruits not of the spirite but of the flesh lust whordom fornication uncleannesse wantonnes vanity filthinesse couetousnes extortiō usury oppression pride contempt disdain flattery dissimulation idolatry witchcraft hatred malice division drunkennes gluttony c. And I warrant them let these carnal swine that thus wallow in their sinne taking their full ioy pleasure in it yet say stoutly that they haue a beleefe that Iesus Christ hath paid the punishment of their sin let them I say enter a litle more deep into their own heart they shal find a thing within them that shal speak the clean contrary euen their own cōscience doth cry aloud within their brest if they would let it speak that they beleeue no whit at all of the discharge of their sin by Christ for then they would not loue like wel of their sin which was the cause of the death of Christ Is it like they hold any thing of Christ which ioyne hands with the wicked Iewes to put Christ to death They neuer therfore haue any true faith in Christ unlesse they detest their own sin which
him crucified The matter of our saluation is waightie and such deepe matters can not be passed ouer in a vvorde or tvvo and the best of vs all can neuer learne it too much nor heare it too often it must be our comforts and our onely ioy in death and after death it must be that vvhich must sticke by vs vvhen vve must shake handes with all the world and say farevvell father farevvell mother farewell my dearest friends farewell my riches wealth and vvorldly ioyes it must then be our only ioy to say vvelcome Christ vvelcome heaven welcome euerlasting ioy Happy shalbe the day and blessed shalbe that houre when vvee shalbe crowned with an euerlasting crovvne of glory vvhen all teares shalbe washed from our eyes The Lord God for his deare sonnes sake graunt vs to haue heartes and mindes to long after it and to say with the holy Apostle I desire to be dissolued and be with the Lord Christ and that we effectually thinke upon it take our profit of all this that hath bene taught vs let vs pray to the Lord our God that he will giue his holy spirite to write it deepe in our heartes and seale it in our consciences that it may bring forth fruite in us to the comfort of our conscience and glorie of our God O most mercifull God and heauenly Father c. Iohn More THE THIRD SERMON Ioh. 13. 34 35. I give you a new commandement that ye love one another as I haue loved you that you even so love one another by this shall all men know that ye are my disciples if ye haue love amongst your selves WE haue heard good brethren heretofore sufficiently I trust out of the fifth to the Corinthians declared unto us how we are cleared and discharged before the iudgement seat of God reconciled unto our good and gratious God by the means of his deare sonne our only Lord Saviour Iesus Christ our only reconciliation and attonement applied vnto vs by the holy spirite of god working in our hearts a true a liuely faith which taketh hold of all the righteousnes ransome satisfaction of Christ and makes it ours wherby we are iustified and holden as righteous being clothed with the righteousnes of Christ so our conscience pacified before the throne of Gods glorious maiestie All this I say we haue sufficiently heard uttered unto us out of the blessed word of God this is the chiefest most principall thing that wee must labour for during the vvhole scope of our life and our onely comfort in our death and our onely life after death and therefore I trust it hath beene well marked of us and considered in our hearts deeply imprinted Now it followeth that knowing how we be set at one with god we do also indeavor our selues to be at one with mā for which purpose I haue chosen out this piece of Scripture which you heard now read vnto you which containeth a short exhortatiō to loue a short lesson soone learned that we loue one another in a word it is no more but that we haue sincere loue one with an other it is an easie lesson soone borne away the dullest memorie that is here present may easily beare it away and the simplest wit among vs may without any great discoursing of the matter straightwaies vnderstande it that we neede not pretende any excuse of simplicitie and dulnesse whereas the playnnesse and shortnesse will straightwaies convince vs. It is then a lesson soone learned which we haue here taught vnto vs to loue one an other if nothing els were required but as schollers in grammer schoole to conne it by heart and say by rote we might dispatch it in a minute of an houre but alas good brethren because it is in Christs schoole wee must not onely like grammer schollers haue it by heart but like Christs schollers haue the feeling and loue of it in our hearts not onely by rote like children say it with our mouth but like Gods children practise it in our deedes And herein good Lord how smally haue we profited this xv yeares learning the practise of this lesson in Christs schoole or if we haue learned it how soone haue we forgot it or if we haue both known it and thought vpon it in what case are we that so generally haue vsed continually against our owne conscience knowledge to doe contrarie vnto it VVell for that which is past let vs repent and now in the feare of God let vs beginne more deepely to consider the thing especially seeing the deare Sōne of God exhorteth vs thereunto and saith I giue you a new commandement that ye loue one an other if a prince or any noble personage speake vnto vs exhorting vs to any good thing wee vse to giue attentiue care and for the authoritie of the person the words haue credite with vs that we dare not doe contrarie thereunto for feare of loosing their good will and fauour what shall we then say to our Sauiour Christ the king of kings aboue all the nobles vpon the earth who doth here exhort vs to loue one an other shal we make none account of his words but without regard fling them at our heeles not caring for the losse of his heauenly fauour who gaue his owne selfe to the death to purchase our life Surely we should then declare our selues to be worse then the bruit beasts who yet vse to haue some regard to their masters that feede them and shew them fauour If we should not then carefully take heede vnto those things which are spoken vnto vs of the Lord Iesus Christ who hath so dearely loued vs euen the very bruit beasts should be sufficient to condemne vs. Let vs therefore in the feare of God looke vnto it not slenderly and with dull eares and hard hearts consider of it for it is the deare Sonne of God that speaketh vnto vs that requireth of vs that we loue one an other If he had but slenderly handled our matter concerning our redemption we had beene but in slender case if we shall nowe giue but slender eare vnto that which he speaketh vnto vs and make it as a thing of course surely we prouoke his iudgement against vs whose maiestie we dare so boldly abuse if it be high treason to cast off the words of a prince make no account of them what shal we say of the reiecting the words of this our heauenly prince and Sauiour Ye see then it standeth vs in hand diligently to heare prudently to marke and deeply to waigh these wordes which here be spoken for they are the wordes of the Lord Iesus who of his vnspeakeable loue hath giuen him selfe for vs. And yet further then this if we consider the circumstances of the time when these words were spoken it will make vs yet a little more carefull to thinke vpon them It was at such time as he was now neare his death for in the verse going
THREE GODLY AND FRVITFVLL SERMONS DECLARING FIRST HOW WE MAY BE SAVED in the day of iudgement and so come to life everlasting secondly how we ought to liue according to Gods will during our life which are the two things that every one ought to he most carefull of as long as they liue * ⎠* Preached and written by the reverend godly learned M. IOHN MORE late Preacher in the Citie of Norwitch And now first published by M. NICHOLAS BOVVNDE whereunto he hath adioyned of his owne A Sermon of comfort for the afflicted and A short treatise of a contented mind 1. Thessal 5. 21. Try all things and keepe that which is good Seene and allowed Printed by Iohn Legatt Printer to the Vniversitie of Cambridge 1594. And are to be solde at the signe of the Sunne in Pauls Church-yard in London TO THE RIGHT WORSHIPFVLL AND SVCH AS FEARE GOD THE Knights and Esquires Iustices for the preseruation of her Maiesties peace in the Countie of Norffolke and to euery one of them Grace mercie and peace from God the Father and from Iesus Christ our Lorde WHereas among the many hundred Sermons or rather certaine thousandes preached by this graue and learned father by the space of more then twentie yeares in which hee was licensed thereunto by the Vniversitie of Cambridge he left no such notes at large whereby the principall heades or chiefe matter of any of them almost might be well collected for the better vnderstanding of others sauing onely of these which he wrote out worde for worde as you haue them It seemed vnto me that his meaning and purpose was thereby to commende the most necessarie doctrine in them cōtained to as many as he mought and that it should not be proper to them onely to whome it was first vttered but stretch out it selfe further neither that the fruit of it should perish with the sound thereof but remaine afterwards yea liue when himselfe should be dead Which moued me thus to publish them that so they might more speedily be caried farre and nere and more easily be in the hands and eyes of all them to whome they were meant And as they intreat of that matter principally which was most common in all his preachings as being most necessary namely how we may be saued in death and how we ought to lead our life which can neuer be too much preached of or too often heard of any and therefore if he had still liued he would still haue preached of this so nowe because he is fallen asleepe in the Lord and can speake no more vnto vs and these points are but shortly set downe of him in the beginning of his Catechisme which yet with great fruite these many yeares hath beene often printed this larger discourse of his might be in steade of a continuall preaching vnto all those that are desirous still to be confirmed in them In which besides the matter whole and intire without any alteration you haue his owne very wordes also as they were penned by himselfe that so by the graue simplicitie or simple grauitie appearing in them all that were acquainted with his preaching might thereby as it were by the colour lineaments of it easily discerne that it is altogether his owne doing in deede especially so many as then hearde him might therby as it were by his footing trase out the author himselfe Seeing then vpon this occasion these sermons come abroad I thought it expedient or rather necessarie to commend them to your Worships godly consideration Christian protection because that being first preached in a Right worshipfull assembly and meeting of yours helde at Ocle for the quarter Sessions then and afterwards the Lord so effectually blessing him and mouing some of you with his holy spirit beeing written at the earnest request as it seemeth of your Worships him selfe in his life time dedicated them after a sort vnto you so that I could not now after his death haue alienated them from you vnlesse I would of purpose haue violated the will and made frustrate the good intent of the deade which yet if I had inconsiderately done your Worships might haue chalenged them and recouered them into your handes Hoping therefore that your Worships will fauourably interpret my boldnes who beeing vnknowne euen in the face vnto the greatest part yea almost all of you haue presumed thus farre seeing that therein I haue not so much disorderly intruded any thing vpō you against your wils as dutifully tēdered deliuered vp vnto you your own as herafter you may for my credit herein heare in this treatise the author him selfe speaking vnto you by name I humbly beseech you to receiue it as your own I count it altogether needlesse to write in the commendations of it neither are my praises any thing if they were needfull the name of the preacher and writer of them commends them sufficiently especially vnto so many of you as knew his great learning both in all the liberall arts and almost all languages and also in other studies meete for so great a Divine with his great godlines and continuall graue cariage of himselfe in the whole course of his life which worthily did purchase him great reuerence amongst all besides his feruent zeale for the house of God which at the last did eat him vp his endlesse paines in preaching the Gospell in season and out of season sometimes almost euery day in the weeke for the space of certain yeres and euery Lords day three or fowre times and when he did least so often as ordinarily the strength of man will permit as many of your Worships are credible and eie-witnesses of it besides many hundreds more By all which it may seeme he vntimely shortned his daies yet seeing the ende of our life is to doe good and he by making hast did in so short a time as much good as if by sparing him selfe he had drawne out the same in length if he could possibly so haue liued an hundred or two hundred yeares what cause had he in his death thereof to repent or we now in that behalfe to be sorie for him But I will keepe your Worships no longer from him you shall heare him selfe speaking vnto you or rather the Lord by him vnto whose gratious blessing for the fruit of this and all other his good ordinances towards vs for our direction in this life and saluation in the life to come commending all your Worships I humbly take my leaue praying you to thinke on these things which ye haue both learned and receiued and heard and seene in him those things doe and the God of peace shalbe with you Norton in Suffolke 26 August 1594. Your Worships in all Christian duties for the Lords sake Nicholas Bownde THE FIRST Sermon 2. Cor. 5. 10. For we must all appeare before the iudgement seate of Christ that euery one may receiue the things which are done in his bodie according to that he hath done
not see both daily and hourely how that the Lord calleth as wel the young as the old and what patent haue we of our life that we are not in the number Doe we not see that God calleth men euen suddainly when they are in as good health as can be yea euen when they are eating their meate at dinner euen supping an egge is the last breath that euer they draw wherefore doth the Lord this but onely to let vs vnderstand and see before our eyes how soone our life is gone that so we might alwaies be in readines we see these things continually and yet alas howe smally we profit by them wherefore we see it needefull and a thousand times more then needefull to haue this soundly imprinted in our heart and the remembrance of it continually before our eyes that we must hence we can not tell when that our heathenish eares and Epicures pleasures may be cut off by the continuall meditation of the same otherwise vndoubtedly good brethren when we thinke our selues most at ease we shal vnderstand the sentence here that Christ Iesus spake That we shalbe taken in an houre when we least thinke That rich Epicure that wallowed and tumbled in his wealth little thinking vpon his death but soked in his sinnefull pleasures sitteth at his ease debating with himselfe howe he may make his life most easie and at length concludeth with himselfe such a way as he thinketh to liue most pleasantly and easily for many yeares he will pull downe forsooth his old barnes and build him greater that shalbe able to receiue all his grayne and then like a iolly carnall swine he will say to his soule Oh soule eate and drinke and make lustie good cheare for thou hast ynough laid vp for many yeare here is nothing with him but cherishing the belly and pampering the bodie as though God had put life into him and set him in this world for none other end but like a bruit beast to crāme vp his bellie to the corge and feede him selfe fat against the 〈◊〉 of slaughter this miserable caytiffe hath forgot himselfe that he must die there is no remembrance of death but as though he must liue euer but when the carnall belly-god in his chiefest ruffe and as he thinketh in his greatest felicitie his cheare was cleane changed in a moment he heard a voice that daunted his courage it was said vnto him in the selfe same houre Thou foole this night shall thy soule shall be taken from thee this night thou must needs die and what shalt thou then be better for all this false conceiued ioy in thy pleasures and riches when thou must not inioy them one minute of an houre I am afraid good brethren it is too liuely and too true a description of vs Englishmen which haue neuer done with feeding the belly and cloathing the backe as though we should liue here euer I am afraid too many of vs haue vtterly vanished out of our remembrance the day of our death or els haue put it a farre off as though it would not come of a long time I am afraide too many of vs say in our hearts with this worldly wretch Oh if such a thing and such a thing were brought to passe I would say to my soule take euen thy full pleasure eate and drinke thy belly full make merry take euen thy hearts desire Alas good brethren let vs take heede vnto our selues what shall it auaile vs when God shall suddenly take vs from all our pleasures in a moment and throw our soules into euerlasting torment The cause of this loosenes amongst vs is because we doe not practise that doctrine that is taught vs out of this sentence namely that the day of our departure is vncertaine euen oftentimes when we least thinke wherefore I desire you in the feare of God for the loue we beare vnto our owne soules that we make our profit of this sentence better then we haue done heretofore let vs apply it vnto our selues and call our selues to an account euery one of vs enter into his own heart and thus say VVhat wickednes doe I know by my selfe Am I a thief a murtherer a couetous person is all this hid from man yea But alas God doth see it and hath appointed a iudgement to punish it therfore I will no more continue in it I will now repent while I haue time I will not dāme mine own soule for once I must appeare before the iudgemēt seat of God And if the deuill would goe about to suggest into thine heart that it wilbe long before the day come and that that thou hast yet a long time to liue and therefore thou maist a while continue in thy sinne answer him with Iesus Christs words that then I shall haue my part with the wicked seruant in the continuall burning lake that the time is not knowne to any creature it is vncerten it will be sudden when we least think therfore defer not to be alwaies in a readines if he will reply and say it is not like to be so soone for that all things are well and there appeares no tokens of sicknes much lesse of death answer him againe that euen therefore I ought more to suspect the day to be neare because it shall be at such a time as men shall thinke all thinges well and quiet euen then shall it come and take men vnprepared Let vs good brethren in this manner applie this doctrine to our selues that we may profit by it in newnesse of life let vs not deferre the time till to morrow the Lord God knoweth where we shall be to morrow we are al of vs here now God be thāked but the Lord knoweth whether we shall euer come togither againe or not the Lord may take vs before we goe out of the Church-doore so vncerten are we of our life wherefore let vs for Gods sake deferre the time no longer but euery one of vs now beginne to amend and lie no longer in our sinne but turne to the Lord by true repentance knowing that our time is vncerten thus doing we shall finde the Lord our God mercifull vnto vs he will increase in vs his graces and gifts of his holy spirite that we may grow on forward from faith to faith in sanctification and newnesse of life till it shall please his goodnes to call vs in his good time to euerlasting rest Thus we haue heard good brethren what we haue to learne out of this sentence it remaineth that we knowing it put it in practise and that we doe not thinke it sufficient to come hither to sit here and to lend our eares to the preaching to giue it the hearing and haue yet notwithstāding no purpose of amēding but rather some hard heart still to continue in our sinne as we we came for assuredly if we doe so the eternall God wil neuer suffer vnreuenged such horrible contempt of his blessed word it
some part of this recompence for their sinnes For the blessed word of God which setteth forth vnto vs Iesus Christ a full ransome of our sinnes doth also giue vs to vnderstand that none are benefited to saluation sauing only those vvhich do beleeue So God loved the world that he gaue his onely begotten sonne to the end that all that beleeue in him should not perish but haue euerlasting life he saith not all the world but all that beleeue he saith on the contrariwise whosoeuer doth not beleeue is dāned looke now none are saued saue only those which doe beleeue in Christ if we do not beleeue the word of God saith we are condemned ye see then although Christ hath suffered for sinne yet vnlesse we beleeue we can not be saved But yet here ariseth another doubt which might seeme to bring with it also a liberty to sinne for it should seeme if all are saued that beleeue in Christ then all England France Ireland Spaine Italy and all Europe shalbe saued none should be damned but the Turke Iewe such other as denie Christ for all Europe doe beleeue in Christ acknowledge Christ whether they be papists or protestants none doeth deny Christ all beleeue that Christ is God the sonne of God borne of the virgine so forth therfore it should seeme that none of those should be damned for they all beleeue True it is I graunt all these do beleeue so do the deuils too yet are damned They do beleeue confes as fast as the best of them all that Christ is God sonne of the living God we know whō thou art say they euen Christ the sonne of the highest God yea they beleeue he shal come to iudgemēt art thou come to tormēt vs before the time to be short there is no article of our faith but they know it as wel as we beleeue it to be true yet notwithstanding they do nothing but tremble shake must utterly be damned The whole company of them that beare the name of Christ are called Christians do beleeue that Christ is God so doe the diuels They beleeue that Christ is the sonne of God so doe the diuels They beleeue that Christ was borne of the virgine suffered vnder Pontius Pilat was crucified for mans sin rose again ascended into heauen shall come againe at the latter day all this do the divels beleeue yet are damned seeing thē the word of God setteth down vnto vs two kinds of faith or beleeving in Christ the one such as the diuels wicked mēbers of Satan haue to damnation the other such as the childrē of god haue to saluation we must therefore be very carefull to seeke out that true sound faith of Gods people lest we flatter our selues thinke we beleeue wel enough when we haue no other beleefe then the very deuils in hell haue we must be therfore very carefull to know in what points the deuils faith doeth differ frō the sound faith of Gods people First of all the diuels although they beleeue that all that Iesus Christ did was truely done yet they do not beleeue that he did it for them although they can acknowledge confesse all the articles of our faith yet they can not apply them unto thēselves although they can beleeue that Iesus Christ is God soone of God hath paid the punishment of mans sinne yet they can not beleeue that he hath done this for them they can not beleeue that he hath paid the punishment for their sins they can not beleeue that for they haue not assurance therof out of the word of God nay they know the clean contrary that Christ came not to saue thē for the Apostle to the Hebrewes writeth that Christ tooke not vpon him the nature of spirits angels to ransome them but the nature of man therfore although the deuills can say neuer so fast we beleeue that Christ hath paid the punishmēt of mās sinnes yet they must needs withall say acknowledge and beleeue he hath paid the punishment of mans sinnes but not for ours therfore we looke beleeue to be tormented This is then the most chiefe and principall point in our beleefe that is that we beleeue whatsoeuer Christ hath done for the saluation of man pertaineth to vs our selves as well as unto others we must beleeue euery one of us that wilbe saued that the ransome which Christ hath performed is euen the ransom of our sins yea every one of vs particularly must apply it unto himselfe say I beleeue that Iesus Christ did suffer to pay the punishmēt of these my sins I beleeue that he hath purchased euerlasting life euen for me as well as for others Otherwise if we beleeue neuer so much that Christ hath suffered for the ransome of others not for us our selues it is no faith but a deuils faith such as makes us tremble before our God For alas what would it availe me if I could neuer so much beleeue that Christ had ransomed other mens sins in the mean time could not beleeue that he had ransomed my sins I beleeue indeed he hath purchased life for others his elect but alas not for me I must looke for nothing but hell what I say could all this beleefe helpe me Alas nothing but make me looke for Gods dreadfull vengeance and therefore euery houre tremble and shake So could that miserable poore caytiffe Francis Speyra acknowledge confesse when they brought out of the word of God that Christ was the Saviour of the worlde the ransome of mens sinnes that by his death he had pacified Gods wrath that hee had purchased everlasting life for vs so forth all this is true saith he I beleeue it as well as you but all this pertaineth nothing to me he hath done this saith he for his people not for me I beleeue saith he that he suffered the punishment of the sinnes of his people not for my sinnes I looke for nothing but extreme horror vvhich I do already tast of For this cause doth the worde of God set forth unto us Iesus Christ to be ours not onely other mens but our ovvne Christ is become our righteousnesse our iustification our sanctification our redemption and for this ende is the holy spirit of God sent into our hearts that we might cheerfully beleeue God to be our Father hee beareth recorde to our spirits that we are the children of God not onely others but that we our selues are the children of God And this our true faith doeth not onely let vs see Christ a farre off to appertaine vnto others but bringeth him to vs and maketh him ours euen to dwell in vs euen in our hearts not onely in others but in vs yea in our heartes The promises of God which be in generall to his people the particular faith of every one applyeth them to himselfe and maketh him say
was the cause of the death of Christ Therfore this true liuely faith of Gods people is so farre from making men lie wallowing in their sin that untill such time as they haue it they neuer haue a perfect hatred of their sinne then onely when wee haue faith and neuer till then begin we to take pleasure in those things which are allowed and liked of God For this true liuely faith maketh vs new creatures beareth vs a new maketh vs the children of God whereas by nature we are the children of Gods anger that hee can neither loue vs nor any thing that we doe Then begin our blind hearts to be lightned to perceiue our sinne which before we did not see then beginneth our hard heart to be softened and effectually touched with griefe and horrour of our sinne which before wee did like well of whereas we had a delight in deceit and craft flatterie and briberie now we begin to abhorre it and to loue plaine and simple dealing whereas before we were covetous hard hearted vnmercifull usurers oppresours now we begin to hate it and to study after pity and compassion The selfe same tongue that had a pleasure to talke of filthinesse lying blasphemie now is framed a new to hate all cursed speaking and hath a delight to speake the truth and talke of godlinesse and to reprooue wickednesse To be short when we haue this true and liuely faith wrought in vs by Gods spirit we are then framed a new by the same spirite into an inward lothing of our sinne and continually pricked on forward to striue against our sinne by true repentance and not to say we purpose to continue in our sinne but to labour continually against our sinne Let vs therefore good brethren diligently enter into our selves and examine the thoughts of our hearts whether we haue our delights in our craft subtiltie whordome fornieation vncleannesse and such like whether wee set downe with our selues to abide in it yet a certaine time and if wee finde such an vncleane filthy and beastly heart in our selues let vs not flatter our selues good brethren vndoubtedly there is no true faith in such a heart but onely a fleshly and carnall perswasion there is not the spirit of Christ which ouercometh sinne and death the deuill in vs continueth firme steadfast and strong euen in the great and terrible day of the Lorde there is not that spirite in vs but the spirit of the world which perisheth with the world the spirit of Satan which shalbe confounded with Satan and the Spirit of the flesh which bringeth forth in vs the workes of the flesh and darkenesse and therefore shal come to nought with the deeds of the flesh Let all those therefore that haue shadowed them selues vnder the name of the gospell and say they doe beleeue and say they haue faith and yet when they come home nearer to themselves into their owne bosome and finde no loue there to the gospell to Christ to holinesse and righteousnesse but a lust liking and pleasure in all their wonted sinne let them once for all be answered out of Gods blessed worde that they haue no portion with the gospell that they pertaine not to Christ not his sanctification and holinesse and let all such as by these filthy beasts which pretend the gospell and yet haue such abominable heartes and carnall liues are caried away to mislike Christes glorious gospell and to forsake the truth therein thorough these carnall professours let all such as haue bin drawne away by them I say be answered that the Sonne of God neuer taketh such carnall professours for his that they be no true gospellers that they be none of his members none of his faithfull but meere members of Satan transformed into an angell of light and therefore that although they cloake them selues with the name of the gospell and can say Lord Lord and Christ Christ that they may more safely worke all sinne and wickednesse to the shame of the gospell Christ yet in the great and terrible day when all must yeelde up their accompts he shall giue sentence against them Depart from me ye cursed caitiffes workers of iniquitie I neuer acknowledged you for mine depart from me into euerlasting torments to the deuill and his angels to whome alwaies you appertained and whome in heart you serued there shalbe weeping wailing and gnashing of teeth Wherefore let vs all humble our selues under the hand of God abuse not his gospell so many of us as the Lord hath called to tast of the sweet cōfort in his gospell let the fruit of it appeare in our life and conuersation to the glory of Gods gospell For the Lord is a seuere reuenger of the blasphemie done to his heauenly gospell if wee shall seeme to professe it and through our conuersation cause it to be ill spoken of Wherefore good brethren let vs remember our selues that we are called to an holy calling the Lorde is holy and loueth holinesse that hath called vs we are called to holinesse and not to filthinesse let us walke then in holinesse and righteousnesse all the dayes of our life Thus then good brethren you haue heard the wayes and meanes of our salvation handled before the iudgement seate of God at large how we are delivered from sin death hell and Satan by the meanes that Iesus Christ in our nature hath ouercome them all for us that so many as take hold of him by faith should be deliuered from eternall destruction and haue everlasting life ye haue hearde that this true faith is not to beleeue generally but to reach all that Christ hath done unto our selves not to say with the tongue wee beleeue but to feele in the heart not with a worldly perswasion of the flesh but with an inward perswasion of Gods spirit that sealeth all these same in our hearts ordinarily by the preaching of the worde whereby we are transformed into the image of Christ and renevved in the inwarde heart to haue our delight and pleasure to walke in holinesse and righteousnesse all the daies of our life all this we haue heard as it hath pleased God to giue me wisdome and knowledge out of his word to vnderstand it and vtterance to deliuer it I haue bene peraduenture longer in handling the matter then some would haue wished to whome these principall groundes of religion are knowen well enough and peradventure therewith all looked for more curious speeches in handling of the matter but such must understand that my purpose is to instruct the ignorant in the waies and meanes of their salvation not to speake to the eares of men but to the heartes of men if I can that the deuill may be pulled out from thence and Iesus Christ planted there I will neuer so abuse Gods blessed worde to satisfie the vaine humour of men so long as I liue by Gods grace it is sufficient for me that I know Iesus Christ and
things that might seeme to make for the contrarie And namely first the consideration of our naturall corruption cleauing fast vnto vs hindring vs from that which is good and drawing vs to that which is euill euen after such time as we doe beleeue of which he hath spoken in the other chapter and in the former part of this declaring that by the imputation of the perfect holines of Christ it is taken away which we know both by the fruits of it which is that we are sanctified in part and by the spirite of adoption which teacheth vs to call God Abba father Secondly the consideration of those manifold grieuous afflictions which may doe befall vs in this worlde whereby it may seeme that our waies are not so acceptable to the Lord that we might haue comfort therein in which he dealeth in the latter part of this chapter from vers 17. to the ende of it shewing that they shall be so farre from keeping vs from saluation as that in them we haue Christ Iesus that went before in all afflictions further then we can and yet at the last came vnto glorie and therefore if we patiently abide as we haue not onely the Prophets Apostles and Martyrs but Christ himselfe to be our fellow in them so we shal be fellowes with him and like vnto him in glorie And least that it might seeme grieuous vnto vs to goe to so happie an estate through so grieuous a way and so might thinke that the kingdome of heauen though it be so pretious we should bie it too deare he telleth vs assuredly that by casting the account he hath found it to be most true that all the afflictions in this miserable and wretched world are not to be compared in greatnes or continuance vnto the glorie that shall be reuealed vs vers 18. which as it is thus great so it is most sure and certaine and therefore we neede not in no wise to doubt of it for the very creatures them selues haue a certaine sense and feeling of it which but for a time are subiect to this vanitie that is corruption and abuse which they are and by the instinct of nature doe most earnestly and as it were with their heads lifted vp looke for the reuealing of the sonnes of God that they might be redeemed from bondage into their glorious libertie and shall not be disapointed of their hope therefore much more we that haue receiued the first fruits of the spirite should with greater patience in trouble abide the will of God and with more certentie and earnest desire looke for an happie chance of all our afflictions in that most glorious day v. 20 21 22 23. The which condition though grieuous for a time but happie in the ende that we might not refuse to vndergoe with the rest of he creatures and our brethren he willeth vs to consider the order which the Lord hath appointed in sauing of vs which is by hope and because hope is of things not seene or inioyed therefore we must not imagine so soone to enioy all happines as we beleeue it but be content to want all things for a time that hoping for them with patience and long suffering we might come to them at the last vnlesse we will goe about to peruert this most excellent order which the Lord hath determined and appointed to vse in sauing vs which is by training vs vp in the hope and expectation of all things promised for a season v. 24 25. And because the hope that is deferred is the fainting of the bones we might feare in respect of our owne weakenes and the greatnes together with the continuance of afflictions that we should not with patience vnder the crosse continue to hold out happily vnto the ende he further addeth for our singular comfort that the spirite which we haue receiued shall helpe to beare the burthen with vs and so though we be neuer so weake yet by the power of it we shall be able to endure vers 26. So that it shall be all one with vs as with the childe vpon whose shoulder the father laying an heauie burthen that were able to presse him downe doth so put his hande vnder it that he beareth the waight and burthen of it him selfe and if the father will not ouerlade the childe wee neede not to feare but that the Lorde will so increase our strength according to the measure of our afflictions that we shall finde this promise to be true that his holy spirite shall helpe our infirmities For as a father hath tender compassion of his children so hath the Lord tender compassion of vs seeing he knoweth whereof we are made and remembreth that wee are but dust and that wee flourish but as a flower of the fielde which thing as it is most comfortable to consider so we shall finde it to be most true by experience because our Sauiour Iesus Christ hath praied vnto his heauenly Father for vs that hee might giue vs a Comforter that might abide with vs for euer euen the Spirite of truth as the blessed Apostle confesseth of himselfe 1. Corinth chap. 4. vers 9. saying We are afflicted on euery side yet are we not in distresse in pouertie but none ouercome of pouertie wee are persecuted but not forsaken cast downe but wee penish not for as it is in another place his grace shall be sufficient for vs for his power is made perfect through our weakenesse so that when we are weake then are we strong 2. Cor. 12. 9 10. and thus we shall alwaies finde it to be most true that God is faithfull which will not suffer vs to be tempted aboue that we be able but will euen giue the issue with the temptation that we may be able to beare it 1. Corinth 10. 13. and if there were no Scripture to prooue it our owne experience might tell vs the trueth of it for if wee haue obserued any thing wee may remember that many times we haue beene low brought and haue sustained very heauy thinges and thought we should neuer haue beene able to haue borne them neither in deede should we but that there was an other thing farre aboue our selues which made vs indure and ouercome those thinges which we thought we should haue fainted in the middest of them so that we may boldly say with the holy Apostle Blessed be God euen the Father of our Lord Iesus Christ the father of mercies and God of all comforts which comforteth vs in all our tribulations that we may be able to comfort them that be in any affliction with the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ 2. Cor. 1. 3 4 5. And this is so much the more worthy to be considered of vs because he saith that the spirite shall helpe vs not in some fewe onely but in all our infirmities whatsoeuer and there can be no weakenes in
vs so great or infirmities so many vpon vs which the spirit shall not strengthen euen to the bearing of the greatest crosse that may be laid vpon vs as we heard the Apostle saying before that God did comfort him in all his tribulations and that his consolations did abound euen as his sufferings did abound In the meane season he giueth vs to vnderstand that the afflictions of the godly are so great that they farre passe any strength that is in vs to beare them yea that we are very weake of our selues and subiect to many infirmities though we be partakers of the spirite of God for it doth not ridde vs of them Nay the very Apostles and Paul him selfe confesseth that hee was not able to haue vndergone so many and great things as he did being a fraile man like vnto vs but that he had the spirit helping him in his infirmities The trueth of which may likewise appeare in the great complaints of David Iob and the rest who though they did patiently beare many great things yet not without many infirmities For Iob sometimes curseth his day Dauid saith unto God in his hast I am cast out of thy sight Psal 31. 22. therefore we are not to imagine of such a portion of God spirite that might swallowe up all our infirmities for then we were no men but it must be sufficient that we are ayded with the strength of it so that wee finally fall not downe and lye still vnder the heauy burthen of affliction but that there is a mixt thing as it were in vs namely our owne infirmities to humble vs the strength of Gods spirit to inable vs to beare so that hauing so able an helper to beare with vs wee may be comforted with hope of induring the greatest thing that may befall vs in this world though continuing upon vs never so long And that we might doe it the rather the Apostle further addeth that the same spirit shall likewise stirre us up in all necessities of ours to pray vnto God and to make our moane vnto him as to our Father and shall be heard of him For though we sometimes through the greatnesse of our miserie knowe not what or how to pray as wee ought yet his spirite shall stirre vp euen then though not many well ordered speeches or wordes yet those sighes and grones which being unspeakeable and only felt are notwithstanding well vnderstoode and accepted of God because they proceede from his spirit whose meaning he knoweth and graunteth because it maketh request for the Saintes according to the will of God as it is ver 26. wherein we are notwithstanding to consider that though we haue receiued the spirite of God euen the spirite that teacheth vs to pray so that we haue many times called upon God with great assurance and comfort for and with our selves and others yet there may be a time and that very often wherein we may be so distracted by some great affliction and in that case that being as it were astonished and ouercome with the greatnes and strangenesse of it wee can not tell what to pray and though prayer then be our onely refuge yet wee can not tell how to begin it or what to say And so unlike shall we be unto our selues and that that we haue bene in times past as though we were not the same nay our estate may seeme like unto the wicked who are at their wits end For if we were asked what we would haue vve can not tell and though we haue liberty to aske of God we can not use it for we can not tell what to pray A wonderfull thing but yet most true and that which is to be found not in some but in the most excellent seruants of God euen the Apostles themselues as Paul here bringeth in himselfe for an example and in this infirmitie maketh himselfe like unto the rest And though we haue a forme of prayer prescribed us by our Sauiour Christ yet we aske those things many times which if we had them would hurt vs and when we aske that which is profitable and good yet by prescribing to the Lord the time maner and meanes of our deliverance we pray with such impatience and distrust that it may truely be said we can not tell what to pray as we ought This was the estate of good King Hezekiah Isa 38. 14. when he was oppressed in the bitternesse of his soule as he saith he chattered like a Crane or a Swallow and mourned as a Doue Such was the perplexitie and more then infirmitie of Dauid when instead of praying he roared all the day long Psal 32. 3. and when hee mourned in his prayer and could but make a noise Psal 55. 2. and when as he saith for the voice of his groning his bones did cleave to his skinne and that he was like a Pelicane of the wildernesse and like an Owle of the desert and as a Sparrow alone upon the house toppe Psalm 102. 5 6 7. and when his heart panting and his strength failing him euen the light of his eyes he roared for the very griefe of his heart and he powred out his whole desire before the Lorde by sobbing and sighing rather then by any thing else Thus these most excellent seruants of God in their greatest agonies were so farre from being able to pray unto God in any tollerable maner that in their owne sence and feeling they did but roare and crie sobbe and sigh mourne and complaine and that very confusedly euen like the Crane the Swallow the Owle so confused were they in themselues and full of disorder and fallen into so many great infirmities at once Therfore we may not iudge of our selues or others by any one such or fewe particular cases least wee deceiue our selues neither must wee then in this great vnfitnesse of ours be like unto the wicked who giue ouer all prayer because they are unfitte for it but striue earnestly against this infirmitie of ours and then pray vnto God that we might pray vvhich if we will do no doubt we shall finde his promise to be true in this That euen then his Spirit shall teach us to pray for as our Sauiour Christ comforteth his disciples in another case Matt. 10. 19 20. that when they shoulde be brought before kings they should not take thought what or how to speake for he would giue them in that houre what to say because it was not they which should speake but the spirite of the Father vvhich speaketh in them euen so we shall finde when we are most unfitte to pray if we will not yeelde to it there shall be a secrete inwarde working whereby wee shall be stirred up to doe something and there shalbe a labour of the heart and an indeauour of the minde aspiring unto that which we may seeme not to attaine unto and there shall be many sighings though fewe vvordes many great desires though fewe voices yea there shalbe
that which wee can not greatly conceiue of our selues and euery thing shall be unspeakeable For no doubt those men that we spake of before euen at those times when they could not tell what and hovv to pray as of them-selues yet the spirite helping them they did pray and there were at least vnspeakeable sighes and grones stirred up in them For it is said of Hezekiah that hee then turned his face to the wall and prayed to the Lorde and wept sore 2. Kings 20. 2 3. and Dauid vvhen as in his owne feeling hee did but roare and sigh euen then he poured out that very plentifully his whole desire before the Lord Psal 38. and when he did but mourne and make a noise it was counted a prayer before the Lord Psal 55. 2. and when as he saith that his grouings were like the Pelicans the sparrows or the shriekings of an owle yet to shew that in them there was a worke of Gods spirite that made them acceptable to him he beginneth the Psalme thus O Lorde heare my prayers and let my cry come unto thee So it is saide of the whole Church of God in Egypt Exod 2. 23. 24. that vvhen for the extremitie of their bondage they could not pray unto God yet they cryed and sighed and mourned unto him This then is a most notable cōfort in all afflictions that beleeuing in Christ and pertaking of his spirit it shall helpe vs in all our infirmities so that when we can not tell what or how to pray as we ought it shall teach us so to doe it as wee may haue hope and comfort of being heard For this is that which he addeth that the Lord which searcheth the heart knoweth the meaning of his owne spirit for it maketh request to him for the Saintes according to his will for by knowing he doth not only meane that he understandeth it as he doth all other things but he accepteth and alloweth it and doeth most willingly graunt such requestes as though they were made in farre better liking to our selues and so is the word taken Psalm 1. 6. The Lord knoweth the way of the righteous For he heard the crie of the Israelites when they did but sigh moane deliuered them from the bondage he heard Hezekiah chattering in his prayer raised him vp from death added 15. yeres more to his life he heard David roaring for the extremitie of his paine and forgaue the punishment of his sinne and he hath heard us many times in our greatest need when wee haue howled and cried rather then haue made any setled and well ordered prayer yea when we haue rather sighed then spoken For the Lord in this case regardeth not so much the multitude of wordes as hee looketh to the meaning of his spirite and graunteth that though we speake neuer a worde For euen as a father hauing a yong Infant sicke of some sore disease though the child can speak neuer a worde is ready to helpe it and if it can speake yet being full of paine can not call for things as it ought yet if the mother can but by any signes gesse at the meaning of it shee will accept as much of it as if it had spoken very plentifully yea though it should say one thing and meane another she would giue it according to the meaning of it So the Lord that is filled with the bowels of compassion towardes us in Christ farre aboue any father or mother though he delighteth to heare vs pray unto him yet when as by the extremitie of our miseries we are oppressed or distracted so that we can not in any orderly maner pray unto him as we ought he alloweth of the sighes and sobbes that wee offer vp unto him and graunteth not so much our words which are none or fewe as the meaning of his spirite which is plentifull in vs. Hereupon it commeth to passe that the Lord in his rich mercy imputeth not unto his servants the manifold rebellions of the flesh or great complaints in their prayers as not unto Iob or to David who vvere full of them because he hath respect vnto the meaning of his spirite in them euen as the father is not so much greeued or offended with the murmurings impatience and outcries of his poore sicke childe as he by the least token gesseth at the meaning of him and taketh that in good part What shall we then say to these things is it true indeed that the Lord wil vouchsafe to looke vpon the lowe degree of his servants and haue respect unto poore sinnefull creatures who when they are in their iust deserued miserie and euen then cannot pray vnto him one worde aright and when they beginne to speake and their tongue cleaueth unto the roofe of their mouth that he vvill then heare their sighes and their cries yea undoubtedly he that of his great mercie will not quench the smoaking flaxe nor breake in sunder the bruised reede will of the like mercie heare not only the well ordered prayers of his Church but euen the very cryings and roarings of his seruants though they be like the Pellicanes and the Owles yea their mournings though they be like unto the Doues yea when they say nothing neither indeede can their verie lobbes and sighes which come from the aboundance of a troubled Spirite and can not be expressed for he alloweth of the meaning of his spirit which worketh those things in them and if they could are willing thereby to perfourme better seruice unto him What can be more comfortable vnto vs then this In all our necessities let us then with great boldnesse goe vnto the Lord by Christ and though we cannot utter many wordes yet 〈◊〉 vs speake vnto him for surely the acceptation of our praiers consisteth not in the multitude or well placing of our wordes but in the request of our hearts and therefore if we can pray but two wordes and say with the Publicane Lorde be mercifull vnto me a sinner with the Apostles Lord increase my faith or with the blind man O sonne of David haue mercie upon me or with the Theefe on the crosse Lorde remember me this shorte thing proceeding from the spirite in vs and offered up in the mediation of Christ Iesus and in the vertue of his praiers shall be as well receiued of him when we can doe no otherwise as if we had spent an whole houre in praier and if we can not doe this yet if we lift up our mindes unto God as Hannah did who spake neuer a worde and as Nehemiah did yea if we doe but sigh after an unspeakeable manner the Lorde will not refuse that Vers 28. Also we know that all things worke together c. Wherein the Apostle proceeding to comfort us in afflictions ministreth this soueraigne medecine against the contagion thereof namely that all affliction come to the beleeuers not for their hurt but for their singular good seeing that they doe befall them not