diuels yet God is vnchaungeable and maketh them white as snow and as he loueth vs not simply for any wel doing so he doth not cast off his loue simplie for any euil doing We must often listen to that sweete Eccho which is betweene the Lord and our consciences Sinner saith the Lord I am thy saluation Father saith the sinner thou shalt be my saluation That we may be assured hereof it pleaseth the Lord euen to admit vs into his Tabernacle of coÌ„ference and will not only let vs tread in the courts but also giueth vs a stoolâ— to sit in his owne presence before the Arke yea and not onely giueth vs a roome in his Church but also diuideth vs our portion of heauenly consolation by his Spirit truth whereby not only our soules and bodies be holden together but also we grow from glorie to glorie from pleasure to pleasure vntill wee be made perfit in his Syon 34 The heart is God his owne part and that which must goe to the Lord Now as nothing should runne to common vses which was sacrificed to the Priests vnder the Law so the heart which is the Lords title must not be freely giuen to any possession but onely in for and from him 35 As of all mercies of God this is not the least that the Lorde will not let vs thriue in sinne but vouch safeth to crosse vs and meete vs in our way as hee did with Baâ—â—â—m going into an euill way So this of all iudgements is the sorest when the Lord taking away his carefull hand from vs shall suffer vs to prosper and growe cunning in sinne so as wee can rode thorow and cut downe whole woods drie vp whole fountaines and drinke vp manie riuers and ouerthrowe euery mountaine that stands in our way And therefore God his children are quickly espied to be bungerlike workers of sinne that the Lorde may shame them in this life but the wicked knit so close a web that they goe away with art and peace vntill the Lord shame them in the day of shame 36 As many being much diseased in bodie are the more thereby distempered in their mindes So manie troubled in minde bring a disorder of nature euen vpon their bodies And none more then conteÌ„tious persons who not looking to the hand of God but to the weaknes of man doe fret too much which is only to be remedied with considering of the vilenes of our sinne of the wisedome of our God Iob did not fume against the Chaldeans but humbled himselfe before God Dauid fretted not against Shimâ—i but cast himselfe into a searching of his conscience And wee shall finde by proofe that they that are much humbled for their owne sinnes are most meeke to others as also that they who are most contentious with others are not much humbled with their owne sinnes 37 It is one thing to haue our hearts hardening and another to haue them hardened Our hearts are hardened when there is litle hope of repentance or at least hard comming to repentance our hearts are hardening when we are but in the way to the other and this commeth either by wholly refusing of good things or by some carelesse vsing of them or else by doing of euill and suffering our selues to be hardened through the deceitfulnes of sinne This deceiueablenesse of sinne is either an inarching vpon vs after some good fruite or Christian profession when hauing beene any long time well occupied wee haue not through want of feare and priuie pride the former iealouzie ouer our thoughts but wee are ready to giue some larger libertie to our first motions motions breeding consent consent producing the action the action iterated bringing a custome and custome casting vs into hardnes of heart or else it slâ— lie stealeth vpon vs by leauing our exercises of religion by little little when we can leaue off for once without any necessitie one thing and â—notâ—â—r time another vntill at the length our desire die and our good purposes lye buryed â—re we â—e aware 38 Wee may learne to suspect our wisedome in matters concerning a better life euen by the wise men of the world in things concerning this life The Physition whose Arte hath bene fruitfull to manie will not content himselfe being fallen into some sicknes with his owne knowledge but will ioyne in conference with the more learned in that facultie for his recouerie The skilfull Lawyer hauing coÌ„mendablie handled the causes and controuersies of many Clients will not in his purchase or proper case trust to his owne practise but prouideth better for the matter by taking the aduice of many men of experience in that profession and yet in the matter of saluation in the great sicknesse of the soule and purchase of eternall life wee thinke our selues wise enough and that sinne can soone be plaistered and Heauen gotten with ease as though saluation were not worth the labouring for 39 Manie are readie to doe duties and they will also require duties and though they haue not duties answered to them yet they must goe forward in duties Manie will doe no iniurie and they will suffer no iniurie yet they must learne to beare iniuries and bee readier to receiue the second then to reuenge the first It is also true that many see their owne infirmities and will not see other mens and yet they espie not so manie things as they may espie Manie thinke they doe many good things and they doe so yet they doe not many things which they may doe And one may doe many things good in their owne natures and yet corrupt them in the manner of doing and by some blemish in the affection corrupt the beautie of the whole action Manie leaue many sinnes and doe manie good things thinking that all others should leâ—ue many sinnes too and that euery one should goe foote by foote by them and yet God giueth not the like measure to euery one Many rebuke a thing rebukable and when the offenders see it not they growe impatient and yet in wisedome wee should waite for the turning of the sinner Manie will forgiue when they see a man relenting neither is it any great matter yet this is a Christian dutie in deed by faith in God to hope and waite for the conuersion of a sinner in the meane time supporting all infirmities The naturall affection of parents with their children doth by hope vse great longanimitie and why should not we then vse the same and more in Christianitie For Gods children are to put vpon them the affection of fathers of mothers and of brethren and sisters to heare out and sustaine the infirmitie of our brethren Many do duties forbeare want of duties looke to the least infirmitie in themselues not prie into the defects of others and yet cannot away to bee adn onished but if a man can sustaine the rebuke of his friend and the reproch of his enemie not looking so
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
must labour to remooue this mountaine of sinne in our selues so finding how ougly a thing sinne is and that by experience in our selues we shall neither flatter others in their sinne nor yet rebuke them too rigorously For he that doth so trauaile with his owne heart shall loue that good thing in another which he liketh in himselfe and shall be grieued for that sinne in another which he hath found grieuing before in himselfe For as we hauing been in sicknesse and are recouered can by the smart which we haue felt pitie the smart of mother and can tell how comfortable health is to another which we haue found comfortable to vs euen so we can shew compassion to them which are stung with sinne as feeling the burden therof in our selues and can reioyce at the libertie of conscience peace of minde in others which we haue reioyced at in our selues because in suffering miserie we haue learned to offer mercy let vs see this doctrine more plainely We shall see some very warie in vsing a ceremonie and peraduenture not without cause because it is not necessarie to edification in the Church of God and although it may be that they thinke it lawfull in respect of the thing and in respect of themselues yet because it is not expedient they willingly refuse it and will not meddle with it and then if others doe not so but thinke it lawfull to be worne and therefore vse it here through loue the matter being about a thing indifferent they must learne to beare with them Others there be who vnwilling to vse it themselues iudge straight all others as heinous offenders that vse it Let vs learne this of Abraham who refused to take so much of the Egyptians himselfe as a shooe-latcher and yet to others that would take he would not deny the law of armes He confesseth that he refused for his nephewes sake and therefore gaue libertie to others to doe as they would See this good father was more streight to himselfe than to others and gaue more libertie to others than to himselfe So Paul seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica although at Colossos he receiued somewhat where they were more able to bestow on him refused to take any thing would he that all men should be tied to his example to doe the like surely no for what one thing doth he labour about more than this that Ministers ought sufficiently to be prouided for For we see he was strict to himselfe in many things yet euermore he left libertie vnto others as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the vse of things indifferent Wherefore he would haue Christians of this minde that they might say thus with themselues I can doe this by Christian libertie but if it be any hindrance or offence to my brother or any slander to the Gospell I will not doe it if they doe it not so they make conscience of other good things I will not in this wage warre with them I will not oppose battaile against them but to ioyne with them in greater and better matters through loue I will pardon the lesse We must now most streightly deale with our selues both for these reasons alleaged as also because we know what mercies of God we haue receiued more than others we must giue libertie vnto others because we know not whether they haue receiued the like gifts graces and mercies of God as we haue If this had been vsed long agoe what vnitie had there been established in the Church of God for want of this what troubles haue risen therein Here we must beware that we flatter not a man no not in the least sin that is farre froÌ„ the nature of loue whereof we speake but we must so tolerate as we purpose not to let any man lie in sinne but labour to reclaime it yet aswaies with the zeale of Gods glorie and the hatred of his sinne and with the spirit of meeknes and pitie of his person Wherefore here doth fitly come in the sixt rule which is that then we shall most surely know when our zeale is right when we are much moued when God is much grieued and we are much grieued because our brother hath so offended Here is an excellent and infallible difference betweene godly zeale and fleshly anger When the griefe of our brothers falling meeteth and is mixed with the anger of his sinning against God our anger shall not feede it selfe vpon the partie because of our wrath but of his sin because of our zeale In pure zeale therefore there must be anger for offending God and griefe because our brother hath offended When our Sauiour Christ went about to heale the man that had the withered had the Pharisies that stood by murmured because he would heale on the Sabbath day it is said that he looked about him angerly and yet it is added that he sorrowed for the blindnes of their hearts Marke here in this notable example how anger and sorrow meete together Anger that men should haue so little knowledge of God and loue of their brother sorrow that through ignorance they were so fouly ouerseene So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne and yet with a pitie to their miserie which was at hand he wept ouer it Mark this in al the Prophets from time to time whether it hath not bin so in them Looke on Esay on Ieremy on 〈◊〉 on Daâ—â—â—â—â—â—â—â— â—â—â—â—◠〈◊〉 of spiritâ—â—ey â—â—d not vtter their words and when they most threatned the people for their sinnes they were most grieued and feared least they should fall vpon them This is a blessed temperature thus to mingle griefe with zeale But that it is an ouerreaching zeale where our zeale feedeth more of the person than of the sinne Wherefore we must craue this speciall grace at the hand of God by prayer to be gouerned by a right zeale and that we may truly discerne the difference betweene fretting anger and pining zeale Samuel spares not Saul in his sinne but notwithstanding his great authoritie in zeale of Gods glorie he telleth him flatly that he is a sinner and yet alwaies was he bent to lament for Saul and to pray for him If we keepe this golden mixture we shall stop the mouth of the aduersaries who accuse vs to be too full of rancor and malice if we be angry as enemies to their sinne but are grieued in that for sinne they are become enemies to God If then we admonish others and he angrie with them not as seeking any reuenge of our selues but as doing it of necessitie because otherwise we shall be guiltie of dishonouring God and shewing our selues to be angrie against our will and that we doe it onely for Gods cause and therewithall remember our selues to be but men subiect to the same we shall admonish
one will follow wherefore as it is good wisedome not onely to auoide the plague but to eschewe euery little ragge that may seeme to carrie the plague so it is heauenly wisedome not onely to auoide grosse sinnes but all such shewes of sinnes as may draw on the other And as we count it pollicie not to go as neere the riuers banke as we can least suddenly or at vnawares we should slip in so it is a spirituall policie not to goe too neere sinne least we be ouertaken of it before we be aware of it 5 It is our corruption to be scrupulous in sinne in the beginning but when we are entred in a little wee runne ouer head and eares 6 This is a sure experience whether the sinne which hath often assailed vs shall get dominion ouer vs or not if the oftner we are tempted the more we are grieued the more we striue against it the more we labour for the contrary vertue we shall shortly be conquerors ouer it But if the first comming of sinne wrought some griefe in vs the often comming of it makes our griefe the lesse and causeth vs to cease to vse the meanes of with standing it and to be carelesse in the contrarie vertue then it were to bee feared that that sinne in time should preuaile against vs and that we should get no victory ouer it 7 Though it is hard to find out our speciall sinnes yet by often and diligent examining of our selues by earnest prayer that God would reueale vnto vs our sinnes by often hearing and reading the word by marking the most checks of our consciences and reproches of our enemies we might be led to the neerest sight thereof 8 If Gods children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continuallie It is wonderfull to see a poore sinner ready to swound and fall dead almost at euery sinne which a man would thinke to be nothing to feare him or driue him to this feare and yet when aduersities straunge iudgements persecutions and death doe come to bee exceeding patient comfortable couragious and valiant And againe it is strange to see others who maruell that men will suffer themselues to be feared with sinnes and aske what meane men to stand trembling at the word of God yet let sicknes come or if the hand of God be vpon them or let death come towards them they quake at the name of sicknes death or hell and either they proue very senslesse and blockish or else they be in a most desperate estate yea if God begin to recken with them euery countenance of a godly man euery chirping of a bird and drawing neere of the least and weakest creature towards them euery shaking of a leafe mouing of a shadow euery noyse of the aire appaleth their courage and maketh them most fearfull cowards They feare most when Gods iudgements are executed which feare least when they are threatned And they feare least when Gods iudgements are accomplished which tremble most when wrath is denounced Wherefore if wee long for courage and lothe cowardise against the euill day let vs labour for a good conscience which breedeth true boldnes and flie from sinne which bringeth a spirite of feare vpon vs as daily experience may teach vs. It is better to feare the euill to come when only feare and not euill is vpon vs than to feare then when besides the feare the affliction it selfe is come which so sorely besetteth vs that wee haue no libertie or leaue to breathe for any comfort or to hope for any deliuerance 9 They that will haue a true faith in Christ must belieue in him that he is our wisdome righteousnes sanctification and redemption Are then thy cogitations confounded Seest thou no knowledge not so much as a literall knowledge of Christ but all is doubtfulnes all is dulnes all is deadnes in thee as though thou neuer knewest heardest readest or learnedst any thing Now know and belieue that whatsoeuer knowledge experienced power of vnderstanding was in Iesus Christ the same is made thine hee is thine annoynting that will teach thee all Hast thou knowledge and yet thy life not brought agreeable or proportionable to thy knowledge Thou art troubled with thy sinnes thou feelest no goodnes thou thinkest thy selfe as an euill tree voide of all good fruite Now remember that as Christ being no sinner was made of God a sinner and punished of God as a sinner for thee thou hauing no righteousnesse art made through Christ righteous and shalt be rewarded of God as righteous through him It may be God hath enlightened thee with heauenly vnderstanding he hath hitherto strengthened thy desire in giuing thee to walke vprightly but now thou art afraid thou shalt not perseuere because of thy corruptions thou tremblest to remember how many excelling thee in gifts and graces haue fallen away and that all is but hypocrisie thine owne heart thou thinkest will one day beguâ—le thee now call to minde that Christ is made vnto thee holines not as a new Moses to follow but as a Messias to beleeue in as the author and finisher of thy holinesse so that to perseuere seemeth impossible to thee yet with him it is possible yea and more easie to continue thee in holinesse being begun than to conuert Zacheus Mathew and Mary Magdalen or to reconcile the Lambe and the Lion others which he hath surely done There is one thing yet troubles thee thou hast many things promised thee and thou thinkest they are not performed thou lookest for peace of thy minde and behold a wound of the spirit thou art the heire of the whole earth and yet pinched with pouertie thou art Lord of libertie and yet liest in prison it is so and yet in all this see Christ is thy redemption not suffring thee to be ouercome with any of these in this life freeing thee wholy from them in the life to come Admit thou werst cruelly persecuted caÌ„not he that made the fire not to burne at all the three children in the furnace make the fire so easily consume thee as thou shalt comfortablie beare it Will not he that made the Lions being hungrie not once to open their mouthes on Daniel crush thee so greedily that thou shalt willingly sustaine it Now the meanes are the word prayer and Sacraments the word carrieth the spirit of faith into thy heart prayer giueth thee a feeling of thy faith the Sacraments confirme both thy faith and feeling 10 We must not be proud in our gifts for God hath in iudgement giuen iudgement to many simple ones to spie vs out If we confesse to God we must frankly and freely bring our selues into the presence of God and lay our hearts naked and bâ—re before him we must not as harlots wipe our mouthes and say we haue offended and yet fall into sinne againe but
but it is the power of Gods presence preparing vs to prayer or some such seruice of God which when we feele if wee fall downe before God in prayer we shall finde an vnspeakable ioy following it but if we cherish it with euill surmises it will leade vs to further inconueniences 77 When we haue greatest cause of ioy for doing some good then it is a good thing most to feare our vnthankfulnes and our selfe-loue and our secure vnkindnes 78 When Sathan cannot get vs to grosse sinnes he will â—ssaile vs with spirituall temptations 79 Nothing in the world will so much feare and shame vs as God in his mercies powred vpon vs which meditation in receiuing graces from God will humble vs from pride in them and keepe vs in feare which be the waies to obtaine new mercies 80 We must beware of smoothering the watch word of our conscience when we are bent to sinne Euery man in his owne conscience is forewarned of sinne though the Lord speake not to him from heauen as he did to Cain 81 As a man being outlawed may take his pleasure for a while but whensoeuer or wheresoeuer he may be taken he must yeeld to that punishment which by verdict is appoynted so the wicked on whom sentence of damnation is already passed may for a while shake off their paines with vaine pleasures but afterward they shall be arrested and carried violently to the place of wofull execution But for the godly which haue the assurance of their inheritance sealed vp in their consciences though they shall be warned in the day of the resurrection to make their open appearance yet as honest men of the countrie shall stand before the Iudge not as fellonious offenders 82 We must first make men by a feeling of sinne to seeke Christ by an holy faith to find Christ and then by newnes of life to dwell with Christ. 83 Balâ—am prayed that he might die the death of the righteous but let vs pray that we may liue the life of the righteous for he liued not the life of the righteous and therefore he could not die the death of the righteous and if we liue the life of the righteous we shall be sure to die the death of the righteous 84 It is a great token of regeneration if we doe not onely sorrow for great sinnes and sigh for small offences but mourne for particular wants of good actions or in good actions for wâ—nt of good affections 85 There is small hope of him which cannot discerne in himselfe the life of the spirit and the life of the flesh and it is to be doubted that he is yet vnregenerate 86 When men being young are too much giuen to carnall pleasures they being old are too much giuen to worldly profit 87 As we haue taken a vaine delight in the vaine course of this life so we must sigh and pray to be delighted spiritually in spirituall things 88 Adam should haue been no worse for his temptation no more than Christ was but that the one yeelded the other did not 89 If the blood of Christ hath washed vs from the guiltines of sinne then the holy Ghost hath purged vs from the filthines of sinne 90 When our sinne hath lesse liking in vs then there is hope that it will decay in vs especially if we sorrow for it when we cannot fully forsake it and labour to forsake it because it is sinne 91 In true mortification we must haue the first motions of sinne and condemne them as accessaries to sinne in conspiring the death of our soules 92 Hypocrisie is seene when sinne lyeth most dead vnder a cloake and most liueth vnder a closet wherewith God is so displeased that when we make no conscience of sinne in close places our priuie sinnes shall breake forth into open places 93 Particular infirmities doe not hinder the preparation of our hearts for the Lord if we haue a true loue of his word as had Iehosaphat 94 Two things are necessarie to espouse vs to Christ the one to vse the pure meanes the other to vse those meanes with a pure heart 95 If we play with our owne affections sinne in the end from sport will spurre vs to confusion For though we be twice or thrice spared yet we must know that the Lord will recompence his long tarrying with wrath 96 Through our corruption we profit more by the doctrine of a man if we thinke he be our enemie than if we thinke him to be our friend for if he be our friend we let it passe as not spoken to vs though the matter neuer so much concerne vs if our enemie if it neuer so little touch vs we thinke it to be spoken against vs. 97 Walking spirits are vndoubtedly not the soules departed but the euill spirits of the ayre 98 It is a great mercie of God to haue a large affection of weldoing when we haue good occasion thereof for God neuer ceaseth in offering occasions but we often cease in hauing affections 99 Obedience is a chaine to tye vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh and openeth the mouthes of all things to our destruction 100 If we haue not the fauour of men it is either for the triall of our faith or for want of dutie vnto them that are displeased with vs or because we sought to please them by displeasing of God or because we haue not prayed for them or haue offended God for which he causeth men to be offended with vs. 1 Because we doe not to men the good we should doe God often suffereth them to report of vs the euill they should not 2 Those temptations are most dangerous which haue most holy ends 3 When a man is most merrie he is neerest danger 4 It is the easiest thing in the world to deceiue a good man 5 God hath two hands in the one he holdeth a hammer to breake the proud in peeces and to bray them to powder in the other hand he hath a horne to powre Gods blessings vpon the humble 1. Pet. 5. 5. 6 If a man should be stinted to one meale a weeke he would haue a pined body at the weekes end euen so if our soules be but fed with the word once a weeke they would be as hunger-starued if we could see it 7 You are in earth to follow your calling you are not yet in heauen Adam when he was most holy by creation and free from euery iot of sinne and corruption did walke in his calling appointed of God much more then are we comfortably to follow the Lord his ordinance seeing these outward things did not come in with sinne but were ordained before sinne 8 Whatsoeuer is vpon you
all ioy so God would not haue vs to murther all griefes but that the remembrance of our bodies turned to moules and of soules called to the booke should correct our vnruly hearts remembring in our deepest ioyes the lamentable cries of Syon and accompting our delight to be but as the ruines of Babell 12 Oh that men would feare and follow the Lorde Well follow they must one way or other If wee will not follow the shepheard to the folde we must follow the butcher to the shambles if we chuse rather to goe to the shambles then to the fold we are sheepe indeede and worse then sheepe too But men haue gotten an old distinction when they are not able to turne their sicke bones on their beds they then will bring a dish of sinnes and dryed skinnes to the Lorde but how vnacceptable a sacrifice such refuses are Malachit doth tell them and they shall one day trie it 13 If yee aske whether a man may not lawfully desire to be in the Ministerie or no I answere that in the Ministery are two things a worke and a worship a dutie and a dignitie the worke or dutie to the glorie of God and good of his Church a man may desire but the worship and dignitie to serue our owne loose mindes is not to be desired 14 It is the wisedome of God in his holie word not onely to instruct vs in things concerning our saluation but also to teach vs in things of this life For although all things be good in the ordinance of God yet they are not good to vs vnlesse by knowledge and faith we be able to vse them according to the ordinance of God with prayer and thanksgiuing And as it is not sufficient to be a good man onely but a good man must vse good things So it is not enough to vse good things alone but he that must vse them must see himselfe to be a good man that is to haue his heart clensed by faith and by prayer whereby he is assured that he hath fetched the interest from Christ who hath and giueth title to all being himselfe the heire of the world 15 When we examine our selues we are to sit in iudgement on our selues and to keepe a solemne court in our owne consciences to suâ—uay our memorie our wit our senses our members and to see how we haue vsed them but yet so as least we should be too faâ—ourable to our selues either in not espying out our sinnes or in not condemning our sinnes still we remember to make the law the Iudge but Christ the answerer of tâ—e Iudge 16 If God his children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continually 17 It is wonderfull to see a poore sinner readie to swound and fall dead almost at euery little sinne when nothing in the world doth feare him or driue him to this feare and yet when aduersitie strange iudgements of God persecution death come to be exceeding patient and comfortable couragious and valiant and againe it is straunge to see others who maruell that men will suffer themselues to be feared with sinne and aske what men meane to stand trembling at the word yet let sicknes come or if the hand of God be vpon them or let death come towards theÌ„ they quaile at the name of sicknes hell or death and either they proue very senselesse blocks or else they be in a most desperate estate Yea if God begin to reckon with them euery stirring of a mouse shaking of a leafe mouing of a shadow euery noise of the eare euery countenance of a godly man euery chirping of a bird or drawing neere of the least and weakest creature towards them appalles their courage and makes them most fearefull cowards They most feare when God his iudgements are executed which feare least when they are threatned and they feare least when God his iudgements are accomplished which tremble most when his wrath is denounced Wherefore as we most long for courage and most lothe cowardlines when the euill day approcheth so let vs labour for a good conscience which breedeth tâ—ue boldnes flie far from sinne which bringeth a spirit of feare on vs. And surely experimentall wisdome may teach vs that it is better to feare the euill to come when onely feare and no euill is vpon vs than to feare then when besides the feare the affliction itselfe so sorely presseth vs that we haue no libertie or leaue to breathe for any comforts or to hope for any deliuerance 18 We are wont to ascribe the afflictions of the Church or Common-wealth the defect of right discipline and gouernment to the sinnes of the Magistrates when rather if we consider things with a single eye our owne sinnes haue begot such fruites For that God who rather loueth many than one that God who for tenne good men would haue spared whole Sodom who rather taketh away Saul a sinful gouernour than punisheth his louing Israel being humbled subiects knoweth rather to take away the King if the subiects be good than he desireth to alter the whole estate for the sin of one vnlesse it be when both Prince and people agree together in sin That God which euen in the time of the Church remaining but in a few families would rebuke Kings as Pharaâ—h and Abimelech that they should doe his Prophets Abraham and Isaac no harme â—oubtlesse the sinnes of the people doe breede defects of well doing in Princes When Israel began to sinne the Lord withdrawing his grace from Dauid left him to the numbring of his people The Altars were not taken away and why in the time of Iosiah The holy Ghost saith the people had not prepared their hearts to walke with the Lord their God 19 It is farre otherwise in our Christian profession than in the profession of other Arts. Physitians loue to haue some secret experiments wherein they haue a singularitie and which in their life they will communicate to none Lawyers haue some points which they will not make common but keepe for present and priuate gaine But this is rather a note of pride and of a conceited minde in heauenly things than of godlinesse For as true godlinesse forewarneth others of that sinne the sting torment filthinesse whereof we haue found so it traineth vp others to that fruit of holinesse whose beautie glorie and excellencie we haue both tasted and proued 20 It euer hath beene and is that prayer or comming to the diuine Seruice as they call it and resorting to the Sacraments haue beene more accompted of than the word hearing of it preached Many of superstition may thus come to prayer and of custome resort to the Sacrament who either doe not at all heare the word or else they heare it at their leisure or else they doe it but in ceremonie without vnderstanding or if they vnderstand it
his mercies are most wonderfull there if they bee contemned the iudgements of God ensue most feareful The serpent of all beasts the wisest abusing that wisedome became of all the cursedst Sodome the beautifull valley being puft vp with pride became the filthiest pit The church of the Iewes the valley of vision not vsing it dignitie was as a scattered wildernes Ierusalem is an heape of stones Sion as a thicket the Temple as a vast vessell The Church of Rome refusing Christ is become the seate of Antichrist The churches of Asia lost their candlesticke because light comming to them they loued darknes more than light 66 Vntill a man by feeling the sorrowes of sinnes determineth to arise goe to his father the word doth say he is not come to himselfe as Luk 15. in the lost child contrariwise when a man by feeling the sorrowes of sinne saith he will arise and goe to the father the world crieth with Festus he is besides himselfe too much learning hath made him mad So farre differ the iudgements of the word and of the world 67 As the Serpent was the first instrument of sinne â—o sinne retayneth still a qualitie of the Serpent For first it windeth round about vs as though it would imbrace vs but in the end it playeth the Serpent and with the tayle it doth sting vs. For the sorrowes which belong vnto sinne do not commonly accompanie the fact to be committed but the fault already committed and doggeth the conscience to sting it to death at the time of most aduantage for sinne taketh occasion by the law and deceiueth and therefore sâ—ayeth vs. And let not him thinke that findeth not a present controlement of conscience for euery sinne committed that therefore he hath not offended God for we are oâ—t suffered to haue the spirit of slumber for a while that the spirit of Christ Iesus might more perfitly awake vs. 68 God his children are to reioyce for the day of their Resurrection is their day of Redemption Their iudgement day was when Christ was iudged at what time all that are in Christ were iudged And as the wicked are now damned but then shall haue the sentence of damnation so now the godly are saued but then they shall haue the full testimonie of their saluation by Christ yea with Christ they shall be assistants in iudgâ—â—â—â—â— to condemne others so farre they shall be from comming into iudgement to be condemned 69 Bersillai hauing done a great benefit to Dauid the King could no◠〈◊〉 estimation how sufficiently to recompence it but referred him and his children to â—eat Salomons table Bersillai thought in himselfe this to be so great a recompence that he reâ—use 〈…〉 If it were both in Dauids estimation and in Bersillaieâ— opinion so great a 〈◊〉 to 〈◊〉 Salomons table how much more glorious a benefit is it to sit at Christ his table 〈…〉 Salomon but a greater than Salomon is present 70 It is our corruption that we are more grieued when we suffer as â—el-doers than when we suffer for euil-doing For this is the logicke of the world I am grieued that I am thus dealt with because I neuer deserued it had I done any thing worthy of punishment it would not haue grieued me though I had beene punished Thou speakest like a foolish man thou knowest not when to be grieued and when â—ot to be grieued For whether is it better to suffer when thy conscience is free and suffereth not or when with thy outward affliction thou art afflicted also of thine owne heart And is it not a glorious thing to suffer for well doing wherein thy cause of griefe is the lesse and an ignominious thing to suffer for euill doing wherein the cause of griefe is the more For if rather the cause of affliction than affliction itselfe should grieueâ— hee then affliction without cause of affliction being for God his cause should rather comfort thee 71 Companie is the best thing and worst thing in the world how much and how 〈◊〉 are men beholding to it it maketh and marreth whatsoeuer commeth neere it 〈◊〉 as wormes do easily breede in the softest wood so doth it commonly spoyle the best â—â—â—â—sition 72 When we haue any crosse it is hard lucke say we Well that luck as you call it and prouidence as I iudge it is often more worth vnto vs than all our substance And why so the reason seemeth simple and yet is most forcible for then we begin to be in necessitie That is as you thinke a cold comfort and I should hardly perswade you that this argument is good For if I shall say that if ye did beleeue ye should see this as sure as your life I know that you would smile at it Notwithstanding it is sure that the sense of our necessitie causeth vs to looke for a remedie the asking of it by prayer doth assure vs to obtaine because of the promise 73 Herein is a difference betweene children and bastards that originall sinne in the refused hath the roote as rottennes the branch as dust the bud as blasphemie the fruite as despaire in the elect being ouerturned with the power of affliction then ariseth in stead of it both the blossoms of rising from sinne and the sweete smelling fruite of conuersion vnto God 74 There is nothing so good but priuie pride will corrupt it nothing so euill but a lye will couer it For priuie pride cast the Angels from heauen exiled Adam out of Paradise ouerthrew the deerest of God his children when they were most full of the spirit and was the last but most fierie temptation wherewith our Sauiour Christ was assaulted It is seene of others before it is espied of our selues it commeth with greatest graces of God whereas other sinnes come with sinne it was the first sinne in God his childe and it will be last For euen when all sinnes seeme to bleede and all graces seeme to stand herein we can be proude that sinne is so dead and godlinesse so abundant in vs. 75 It is good still to attend vpon hearing the word although we feele not that inward ioy and working of God his Spirit which either we haue felt or desire to feele The preaching of the word is God his ordinance if it hath noâ— wrought heretofore though it worke not presently it may worke hereafter And because we know not who is the man what is the time where is the place which is the sermon that God hath appointed to work on vs let vs in all obedience attend on the ministerie of euery man watch at all times be diligent in euery place and runne to euery sermon which we can conueniently because though the Lord touch vs not by this man in this place at this time through such a sermon yet he may touch vs by another Let euery one therefore thus meditate with himselfe Though I hearing am as dead as a stone and
but that this and the like blessings proceeding from the same spirit must delight your spirits and finde grace acceptation with you I haue much presumed on your Christian patience I commend you with all yours to the tuition of the Almightie Anno Dom. 1599. Aprill 30. Yours to vse in Iesus Christ HENRY HOLLAND THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE VPON THIS SCRIPTVRE PROVERBS 18. 14. The spirite of a man will sustaine his infirmitie but a wounded spirit who can beare it THis Scripture is not onely worthie to be grauen in steele with the pen of an AdamaÌ„t to be writteÌ„ in letters of gold but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts Which sentence brieflie speaketh thus much vnto vs that what trouble befaleth a man his minde being vnappalled hee will indifferently beare it out but if the spirite of a man bee once troubled and dismayed hee cannot tell how to be deliuered And no maruell for if the minde of man bee the fountaine of consolation which ministreth comfort vnto him in all other troubles if that become comfortlesse what shall comfort it If it be voyde of helpe how shall it be holpen If the eye which is the light of the bodie be darkenesse how great is that darkenesse If the salt which sauoureth all things be vnsauorie for what is it good If the minde which sustaineth all troubles be troubled how intollerable is that trouble To shew this the better I will first declare how great a punishment of God this wound of conscience is Secondly I will teach how this trouble of minde may be preuented and auoided Lastly I will set downe how Gods children falling in some measure into this affliction of spirit may be recouered out of it For the first the grieuousnes of this maladie is seene either by some due consideration of the persons that haue felt it or by some wise comparison made betweene this griefe of minde and other outward griefes incident vnto man The persons in whom we may consider this wound of spirit are either meerly naturall men or such as be renued by the spirit of God The men meerly naturall are either the Heathen such as neuer knew God in Christ or carnall professors such as haue not professed Christianitie aright If we looke among the Heathen how many of them haue willingly gone vnder all pouertie haue been content to vnburthen themselues of all worldly treasures How some of them whilest their mindes were not dejected haue suffered imprisonment exile extreme tortures of bodie rather then they would betray their countries How many of them haue deuoured many iniuries and borne outward troubles with some ease and with no resistance whilest their mindes were at libertie And yet looke not into the meanest but the best and most excellent men among them euen their wise Philosophers sweete Orators and exquisite Poets who in bearing and forbearing thought the chiefest point of vertue to consist and yee shall see when once some great distresse of minde did wound them some would make an end of it by preparing a cup of deadly poyson some would violently and voluntarily run on the enemies pikes some would throw downe themselues from high Mountaines some would not sticke to stabbe most monstrously their owne bodies with daggers or such like instruments of death all which men would seeme to haue great courage in sustaining manâ—e harmes so long as their mindes were not ouer-mastered But when the diuine and supreme Essence which they acknowledged to be God did by his power crosse and ouerturne their wittie deuâ—ses and head-stronâ— attempts so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde Then not being â—ble to turne themselues vnder so heaâ—ie a burthen shrunke downe and by violent death would â—â—d themselues of that disquietnesse and impatience of their troubled mindes But let vs come neerer and whether wee behold the Papists or the Familie of Loue or the common â—â—rt of Christians wee shall see they will passe quietly through manie afflictions whether for that they haue a spirite of slum bring and nuâ—â—essâ— cast vpon them or whether because they haue brawned themselues through some senslesse blockishnesse as men hewen ouâ— of harde Oâ—kes or grauen out of marble stones â— knowe not But yet when the Lord shall let loose the coâ—rd of their consciences and shâ—ll set before their faces their sinnes committed see what fearefull eâ—des they haue whilest some of them by hanging themselues some by casting theÌ„selues into the water some by cutting their owne throates haue ridde themselues out of these intolerable grâ—s Now wherein is the difference that some die so senslesly and some dispatch themselues so violenâ—lie Surely the one feeling no sinne depart like brutish Swine the other surcharged with sinne die like harking dogges But let vs come to the children of God who haue in some degree felt this wound of minde and it will appeare both in the members and in the head of all burthens to be a thing most intolerable to sustaine a wounded conscience And to begâ—â—â—e let vs set in the first ranke Iâ—b that man of God commended vnto vs by the holâ—â— Ghost for a mirrour of patience who although for hâ—s riches hee was the wealthiest man in the land of Hâ—z for his authoritie might haue made afraide a great multitude and for his substance was the greatest of all the men in the East yet when the Sâ—beâ—ns came violently and tooke away his Cattâ—ll when the fire of God falling from heauen burnt vp his sheepe and his Seruants when the Chaldeâ—ns had taken away his Camels when a great winde smoâ—e downe his house vpon his children although indeed he rent his garments which was not so much for impatiencie as to shew that hee was not senseles in these euills yet it is saide that he worshipping blessed the Name of the Lord saying Nâ—ked came I out of my mothers wombe and â—â—â—ed shall I returne againe The Lord giueth and the Lord taketh away blessed â—ee the Name of the Lorde But beholde when at the strange conference of his comfortlesse friends his mind began to be agast which was not so in all his former triall when his conscience began to be troubled when hee saw the Lord fasten in him sharpe arrowes and to set him vp as a Bâ—â—te to shoote at when he thought God caused him to possesse the sinnes of his youth this glorious patterne of patience could not beare his griefe he was heauy and now â—aniâ— commend the image of a wounded spirit to all that come after Dauid a man chosen according to the Lords owne heart Ezeâ—â—â—h a pure worshipper of God and carefull restoret of true religion Ieremiah the Prophet of the Lorde sanctified and ordained to that office before he was formed in his mothers wombe were rate and singular in the graces and fauour of God
neuer dreaming of a troubled minde haue had their hearts set on nothing but how they might get some great fame and renowne and therefore haue slipt into such vaine-glorious attempts and foule flatteries as they haue not onely lost the peace of their consciences but also fallen most deepely into reprochful shame which they sought to shun Now as the peace of conscience ioy of minde is such a treasure as the eye hath not seene the eare hath not heard nor the tongue expressed but passeth all vnderstanding so the wounded spirit is such as the eye hath not seene it the eare hath not heard it nor the tongue vttered but passeth all vnderstanding And as they onely know what the peace of minde meaneth that feele it so they alone can in trueth speake of a troubled minde that haue tasted of it by experience But let vs shew what way is to be vsed to keepe vs from this wound of the spirit It is the vse of Physicke as to cure vs of diseases when we are fallen into them so to preserue vs from sicknesse before it hath taken hold of vs it is the power of the word as to asswage the trouble of conscience when it doth once presse vs so to preuent it before it hath ouertaken vs. It is a chiefe point of worldly wisedome not to tarie for the vse of Physicke vntill we be deadly sicke but to be acquainted with Gods mercifull preseruations to defend vs from it likewise it is a chiefe policie of a godly Christian not onely to seeke comfort when the agonie is vpoÌ„ him but also to vse all good helps to meet with it before it comes And we condemne them of follie who will not as well labour to keepe themselues out of debt as to pay the debt when they owe it so it is a madnesse not to be as circumspect to auoid all occasions which may bring trouble of minde vpon vs as we would be prouident to enter euery good way which may draw vs out of this trouble when we haue once entred into it The remedies preseruatiue are first the searching of our sinnes and then the examining of our faith The searching of our sinnes is the way to the due acknowledging of our sinnes and to the true sense and feeling of our sinnes The acknowledging of our sinnes is either of those that be past whether we haue vnfainedly repented vs of them or of those which be present whether we be truely grieued for them Thirdly of those secret corruptions which in the course of our life are likely to come whether we are reuerently afraide of them and resolue to suppresse them with all our endeuour Concerning sinnes past we must call to minde the sinnes done of old in our youth in our middle age in our old age that we iudging our selues may not be iudged of the Lord that accusing of our selues Sathan haue no occasion to accuse vs and throwing downe our selues before the Lord he may lift vs vp For many going quietly away and sleeping in carnall securitie notwithstanding the sinnes of their youth and neglecting to make conscience of their sinnes done long agoe suddenly haue fallen into such horror of minde that the violent remembrance of all their sinnes surcharging them they haue beene ouerwhelmed This examination doth then rightly proceed when it reacheth to the errors of this life and to the sinnes of our youth because many men euen from their childhood by a ciuill righteous life hauing escaped grosse sinnes wherewith the world could neuer charge them haue notwithstanding caried the burthen of their secret sinnes done in their youth Dauid Psal. 25. 7. prayeth the Lord not to remember the sinnes of his youth Iob 23. 6. the man of God confesseth that the Lord writing bitter things against him made him to possesse the iniquities of his youth What shall we thinke that Dauid or Iob were giuen to notorious wickednesse in their youth No they knew they were subiect to youthfull wantonnesse and vnstayednesse of their affections which though it did not burst out yet it made them lesse carefull to glorifice God which loosenesse the way to leudnesse which weakenesse the way to strange vanities which wantonnesse the way to open wickednes is euen in the best of Gods children in the daies of their youth which being afterwards in the time of their regeneration brought as it were to iudgement and laid before their consciences doth cause them to repent But here is a thing to be blushed at which maketh mens eares to tingle when they heare it that many men farre no doubt from this true repentance can largely indeed discourse of the things done in their youth but with such a brauerie with such boastings and pleasing of themselues in the remembrance of them as besides that they prouoke others to sin in the like and set themselues a flat back byas against repentance and this christian examination they seeme to renue the decayed colours of their old sinnes with the fresh suite of their second pleasures therein But alas what pleasure haue they in those things whereof they haue no profit what profit haue they of those things whereof they should be ashamed Neither in this streine can we forget the madnesse of them who may seeme to steppe one degree farther towards this examination of sinne than did the former by thinking that the leauing of sinne and repenting of sinne is all one Against these both dayly experience and the word of God doth sufficiently decline Ioseph brethren Iacob his sonnes who deuised euill against their brother put him into the pit and sold him vnto strangers did cease from this crueltie but yet they are not read to haue remembred their sinnes with any remorse vntill thirteene yeeres after the sinne was committed as we may see in the processe of the historie Dauid had left his sinnes of murther and adulterie as thinking all quiet and well the space of a whole yeere after which time being admonished by the Prophet â—athan he repented of it And experience hath tried in many that haue had some working of God in them that though they left their sinnes many yeeres agoe yet because they repented not truely for them they haue rebounded vpon them with terrible sights and fearefull visions to humble them and to bring them to a serious examination of them being done and left long since Examples whereof we neede not fetch from farre seeing so many preachers as are acqauinted with fearefull spirits will giue witnesse hereof The fruite of which amazed mindes for sinnes alreadie left is ours to beware of sinnes which are to come And that other mens harmes may teach vs blessed wisedome let vs labour not onely to leaue sin which one may doe for profit for feare for praise or for wearisoâ—nesse but also to repent of it for conscience sake This examination of our sins past must be partly of those that we committed before our calling
also too short and missed of the marke when because besides the sense of sinne pardoned by the death of Christ they felt not also the vertue of his passion crucifying sinne in them but saw that with the remission of sinne was not ioyned the mortification of sin they feared that there was no forgiuenesse for them but stil languishing with sorrow they thought themselues to stand charged with their former guiltines Yea and which is more for that such men haue not truely been instructed nor surely haue been grounded in the doctrine of Christs death and resurrection that is for that they saw not as well power flowing from his death to slay sinne in them as vertue to pardon sinne in them for that they felt not as well strength to sanctification streaming from the rising againe of Christ as they were perswaded of iustification righteousnesse therein they haue lien still bleeding at the heart in such sort as the wound of griefe could hardly or neuer be stayed and stanched Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation against these bitter assaults Let vs first labour to know sinne then to sorrow for sinne after to feele our sinnes in Christ forgiuen further to looke for power to crucifie the same then to lay hold on iustification by his resurrection and lastly hope for strength to proceed from thence to further vs in sanctification and holines of life euen vnto the end And thus much briefly for the second thing which we matched in company with the examination of sinne euen the triall of faith both which rightly vsed shall in some measure sauegard vs from the trouble of an afflicted minde Now let vs hasten to the third part of our diuision to shew how Gods children being fallen into this wound of spirit may be helped out of it which God willing we will also performe after we haue answered a necessarie obiection which in the former part might seeme to incounter against vs. There is no man but will graunt that Dauid Iob and others of the Saints of God had a sight of their sinnes a sorrow for their sinnes and a taste of the remission of their sinnes how then commeth it to passe that these men were so troubled in minde To this I answere that their trouble so befell them either for failing in some of these former things or else they were rather afflicted for triall of their faith than for punishing of sinne in them And therefore be it alwaies prouided that we thinke not euery conflict of conscience continually and chiefly to be for the pursuing of our sinnes but sometimes and principally that it commeth for the triall of our faith and yet secondarily or lesse principally for the scourging of sinne as we may see in Iob. Whereupon let all men be admonished when they see good men thus humbled throwne downe in minde to lay their hands on their mouthes from saying Surely these men are but hypocrites doubtlesse these men be great sinners the Lord hath found out their hypocrisie For good reason there is that such silence should be vsed for that the Lord may as well make triall of their faith as take punishment on their sinnes For if such affliction should alwaies and chiefly be sent for sinne then it should follow that all others as they exceeded them in sinne should also exceed them in the punishment of sinne But now comming to the saluing of this sore I shall seeme very strange in my cure and so much the more be wondred at by how much in manner of proceeding I differ from the most sort of men herein I am not ignorant that many visiting afflicted consciences cry still Oh comfort them oh speake ioyfull things vnto them Yea there be some and those of the most learned who in such cases are full of these and such like speeches Why are you so heauie my brother why are you so cast downe my sister Be of good cheere take it not so grieuously What is there that you should feare God is mercifull Christ is a Sauiour These be speeches of loue indeed but they often doe the poore soules as much good herein as if they should powre cold water into their bosomes when as without further searching of their sores they may as well minister a maladie as a medicine For as nutritiue and cordiall medicines are not good for euery sicke person especially when the body needeth rather a strong purgation than a matter restoratiue and as incarnatiue medicines may for the time allay the paine of the patient but after the griefe becoÌ„meth more grieuous so the comfortable applying of Gods promises are not so profitable for euery one that is humbled especially when their soules are rather further to be cast downe than as yet to be raised vp so those sâ—gred consolations may for a while ouer-heale the conscience and abate some present griefe but so as afterwards the smart may be the sorer and the griefe may grow the greater hereof insueth this effect that comfort seemeth to cure for a while but for want of wisedome in the right discerning of the cause men minister one medicine for another and so for want of skill the latter fit grindeth them sorer than the former Some there be who without all precept and practise will be their owne Physitions and these so soone as the fit commeth vpon them thinke it the best to chastise and to chase away their sorrow by drinking at tauernes by minstrelsie in merie companie by purging melancholie in taking Physicke all which may seeme to weare away the paine for a while but yet after it biteth more deeply when the burning feuer of their spirits shaketh them with a second recourse and for that before they were not truely searched purged â—eared and launced it commeth to passe that the second relapse is more dangerous than the first impression To come to our purpose we must know that all griefes are either confused or distinct and sure it is that the minde is appalled either for some cause knowne to vs as certaine oâ— for some thing vnknowne to vs and vncertaine To them which are troubled with such blinde griefes whereof they can see no reason as often it happeneth to Gods children in secret prouidence who either neuer knew God or else had but a generall knowledge of him I answere that as I denie not Physicke to be ministred if it in part proceed from a naturall cause so I require the word especially to shew the principall and originall cause to begin in the soule And this I doe the rather because I would haue wisedome both in considering the state of the body if neede so require in looking chiefly to the soule which so few thinke of If a man troubled in coÌ„science come to a Minister it may be he will looke all to the soule and nothing to the body if he come to a Physition
is our Iudge and acquiteth vs and Christ was condemned and iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloodie sting O roring lion why doest thou fret and fume Christ my Law fighteth against thee O law is my libertie Christ fighteth against thee O sin and is my righteousnes Christ fighteth against thee O diuel is my Sauiour Christ fighteth against thee O death and is my life Thou didst desire to paue my way to the burning lake of the damned but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherefore if we shall finde our selues forsaken of God so as we perceiue nothing but matter of despaire let vs still hold our owne in the certaintie of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vāquish death ouercom the diuel destroy hel for our only comfort and consolation But peraduenture some will say my faith is weake and cold and my conscience is as a flaming lampe and burning fornace I feare the Lord will still pursue me with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindreth the certaintie of faith in that it incourageth our enemie more fiercely to set vpō vs when we comming into the campe wil cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the bruised reede he looketh not on the quātitie but on the quality of our faith For as a good mother doth not reiect her childe because through some infirmitie it is weake feeble and not able to goe alone but rather doth pitie and supporte it least peraduenture it should fall and recompenseth that with motherly affection which in her childe is wanting by occasion in like manner the Lord God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraid to draw neerer to the throne of grace but rather pitieth vs and seeing vs a farre off desirous to come vnto him meeteth vs by the way and by grace and strength of his owne hand directeth our steppes vnto his kingdome And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weake troubled with the gout palsey or leprosie so that by any meanes though in great weakenes he be able to hold it euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue polluted and weakened our faith so that in any small measure we be able to take hold of his promises neither are we to looke for the perfection of faith because we neuer beleeue as we ought but rather on that which the Gospell offereth and giueth and on Gods mercie and peace in Christ in whose lap if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creatures rose vp against vs euery one bringing their bane then once to come before the dreadfull face of God are so blockish that they are wholy resolued into hardnes If they be pricked with sicknes they crie alas if they be pinched with pouertie they can complaine but as for the torment of minde they cannot skill of it And euen to talke of a brused contrite and broken heart is a strange language For proofe whereof our cōsciences are rocked asleepe so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemēts But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our ende Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation when he shall summon vs to the barre of his iudgement in the sight of his Angels and impanelling the great inquest of his Saints against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgement of God they haue turned all to mockery but their iolity the Lord hath so abated when they draw towards death that in stead of resting sporting whereunto they had been giuen they haue felt the terror of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursings against their filthie pleasures Wherefore if we in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption let vs in a contrite spirit crie vnto the Lord Haue mercie vpon me heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in heart and bindest vp their soares why art thou cast downe my soule and why art thou disquieted within me waite on God for I will yet giue him thankes he is my present helpe and my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued His mightines is enough to giue me courage yea and shall be euen when I am forlorne I know that the diminishing of my body goods friends or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daily thither that I might not doubt that when my body is laid in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verily I see that with ioy that my flesh must goe to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not
fall into all the miseries of Iob than into this Apostasie We must then goe on still giuing God praise that we haue done something and yet not so much to be puffed vp thereby as sorrowfull that we haue not done so much as we ought so that we looke vpon our sins to humble vs vpon that good which the Lord hath wrought in vs to be thankfull But yet sometimes the children of God see they goe not forward but as it were linger yea they sometimes fall into grosse sinnes for the first if we striue not against it mislike not our selues for it nor mourne because it is so with vs we are in danger that the Lord will barre vs out And if he punish those that goe not forward thus what shall be to those that fall back But if we mislike our selues for our sinnes mourne striuing against them we may take sound comfort therein And for the second the Lord turneth the falles of his children to their faster going forward and growing vp for so they see their corruption more wherewith being humbled though it be a very fearefull thing for Christians to fall into any grosse sinne they flie faster vnto Christ. And againe their fall maketh them more warie and also to runne forward the faster as they that runne in a race or trauell in a iourney being letted either by fall or by companie doe afterward make more speede least that they should not obtaine their purpose Dauid after his fall brought to see his originall corruption craued more earnestly for the spirit to be renued in him The children of God then fall but the Lord reuealeth it and they rise againe but the hypocrites and wicked continue still and goe from euill to worse because saluation is giuen to none but to those that loue it The fourth note is that we loue righteous men and righteous things as well in others as in our selues Righteous men that is either such as are afore vs our equals or inferiours We must loue them that are afore vs that we may follow them and be like vnto them and not to please our selues in our selues and therfore must we be desirous to keepe their companie whether they be preachers or professors for those that loue learning will delight in the companie of those that are learned and if we loue good men because they are so it is a good signe we doe much more loue God who is goodnesse itselfe as if the father loue the schoolmaster for the sons sake it is a signe he loueth his sonne much more And if this be so it will restraine vs that wee neither enuie nor yet despise the gifts wee see in others but rather giue God the glorie for them and seeke to profit by them contrarie to â—ll this is the vnrighteous and vaine-glorious man That we might the rather doe this Christ hath promised a reward He that receiueth a Prophet c. Yea wee see that worldly men haue beene blessed for the godlies sake as Laban for Iacob Putiphar for Ioseph and Nabuchadnezzar for Daniâ—ls sake much more are the godly blessed as Abraham and Lâ—t receiued Angels in shape of men had the plague reuealed to them and escaped So Ebed-Melech and Baruch had their life for a prey because of Ieremiah the Prophet So did the Shunamitish woman receiue singular blessings for entertaining Eliah Contrariwise the man that heareth not instruction nor loueth righteous men but contemneth his betters is high in his owne eyes hee hath no righteousnes in him This hath also a punishment as hath been seene vpon the Iewes who killed the Prophets but their children haue builded their sepulchers So we can thinke well of many when they are gone but when they are present with vs we might receiue some profit by them we cannot digest them But wee must thinke better of others then of our selues yet approuing our selues both to God and to others also as Paul doth Wee must loue our equals both to confirme them and by them to be confirmed our selues The true sensible feeling of our owne wants will moue vs to this dutie that wee may haue the like of them We must loue our inferiours to instruct them and draw them forward And because our callings will not suffer vs to doe this to all wee must first begin with them that are neerest vs as Fathers their wiues children Masters their seruants Princes their subjects Thus did Abraham teach his Familie otherwise hee could not haue looked for the performance of the couenant whereof one ende was this that hee should teach his familie This belongeth to vs and all Christians who being righteous haue the couenant made to them and their seede and therefore must they bee taught and instructed that they may keepe Gods ordinances and obserue his lawes The small practise of this sheweth that fewe men haue the warrant of saluation in themselues This loue goeth further abroade to others as to kinsfolkes for the wicked take great paines to make manie like themselues which may be a shame to Christians if they striue not daylie to winne some And that wee may doe this there is a reward Hee that conuerteth sinner shall shine as the starres But if hee be condemned that spilleth the bodie and suffereth the very Aâ—le to fall how much more shall hee be that loseth a soule Wee must loue all righteous things in others as in our selues Wee must take heede of vnrighteous men and separate our selues from them but this must be in respect of their sinnes and corruption whereby GOD is dishonored not in respect of their person which God hath made which after this sort may be tryed If wee doe not bruite abroade their faults but euen mourne for them and their saluation So did Lot mourne and those are marked out which wept for the iniquitie of the time and were preserued In respect of Gods glorie to be angrie but in respect of men to lament this is a true zeale And so CHRIST was angrie and wept ouer Ierusalem Yet here must be considered the manner of offending for some sinne of malice and some sinne of infirmitie Thus must wee hate all vnrighteous things and mourne for them and not only for them but also for the abuse of those things which in their owne nature are lawfull FINIS SWEETE AND SVRE SIGNES OF ELECTION TO THEM THAT ARE BROVGHT LOW 1_A Cleering of iudgement conceiuing of the truth and true meaning of the Scriptures making for vs or against vs. 2. A rebuking of sinne inwardly a pouertie of spirit from thence and a mourning therefore Matth 5. 3. 4. 3. A meekenesse of spirite to cast our selues downe at Christs feete Matth 5. 4. 4 An hungring after the righteousnes which is in CHRIST and a pricing and esteeming it aboue all earthly things Philip 3. 8. 9. 5. A musing vpon and a desire to thinke and speake of heauenly things 6.
that before the foundation of the world was laide the foundation of our saluation was made before we sinned the remedie against sinne was found before the maladie the Lord had prepared a medicine before wee were damned he had purposed a way how wee should be saued In respect whereof seeing we are rather to reioyce in this that our names are written in heauen than if wee had power without hurt to treade on Scorpions or had spirites subdued vnto vs Luke 10. 19. 20. wee conclude with the Prophet Psalm 65. 4. Blessed is the man O God whom thou chusest and causest to come vnto thee The substance of this blessednes is our redemptiō in Christ Iesus which is the Lambe of God that taketh away the sinnes of the world Ioh. 1 29 by whose blood we haue the forgiuenes of our sinnes Ephes. 1. 7 and by whose Spirit when we haue beleeued the Gospel wee haue the earnest of our inheritance Ephes. 4. 14. The excellent price whereof is set out vnto vs herein in that being filthy in the blood of our sinnes he washed vs with his owne blood Heb. 9. 14. in that hee being iust suffered for vs being vniust 1. Pet. 3. 18. in that we being of no strength vngodly he died for vs Rom. 5. 6. in that we being enemies through sinne were reconciled by him to God the Father Rom. 5. 12. Wherefore seeing he is Blessed whose wickednes is forgiuen and whose sinne is couered Psalm 32. 2. let not the wise man glorie in his wisedome as though it made him happie nor the strong man glorie in his strength neither let the rich man glorie in his riches but let him that glorieth glorie in this that hee knoweth the mercie of the Lord wherein consisteth our saluation Ier. 9. 23 24. And let vs all learne the meaning of the salutation of Elizabeth to the virgin Marie Luk. 42. Blessed art thou because the fruite of thy wombe is blessed The formal cause is the illumination of God his spirit making vs capable of the former mysteries sealing them to vs with such assurance in our hearts that wee dare boldly crye Abbafather that wee dare boldly say If God bee on our side who can stand against vs Such blindnesse folly and incredulitie possesseth vs by nature that of our selues we can neither see into these mysteries of our saluatiō nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which cōmeth from aboue For none commeth to Christ vnlesse the father draw him and how draweth he but by inlightening the hearts of his elect by the holy Ghost Ioh. 6. 44 Wherefore seeing these things are not reuealed vnto vs but by the Spirit 1. Corinth 2. 14. we end with that blessing of the Lord Iesus to Peter Matth. 16. 17. Blessed art thou Simon thou sonne of Ionah for flesh and blood hath not opened this vnto thee but my father which is in heauen The instrumentall cause is partly within vs as faith partly without vs as the word and the appurtenances accompanying the same as Prayer the Sacramēts the discipline of the Church Faith being the ground of things which are hoped for the euidence of things which are not seene Heb 11. 1. doth so applie the promises of God to our proper and peculiar comforts that it sealeth vs vp to the Lord affoording a certaine testimonie to our hearts that we haue not in vaine receiued of the good spirit of God Now because there is a certaine kind of faith which Satan himselfe doth broach in his schoole and propounds as a principle to all his schollers seeing the Papists vrge faith in their vnwritten verities the Familists will haue it in their foolish reuelations The Turke requireth it in his dry speculations of Mahomet and the wizzard will seeme to demaund it in his deuillish incantations we must not beleeue euery spirit but trust to the word onely which is our sure load-starre and touch-stone and being it selfe firme doth make our faith in it most firme sure and vnchangeable This blessednesse to haue the Lord communicate himselfe to vs by his word is priuiledged aboue that praise which the woman gaue our Sauiour Christ Luk. 11. 27. as may appeare by his sharpe answer Yea blessed are they that heare the word of God and keepe it Wee conclude then with the Psalmist Blessed are they that dwell in the house of the Lord they will euer praise him Blessed is the man whose strength is in the Lord and in whose heart are his waies Psal. 84. 4. 5. If the Queene of Saba coūted those men happy that might stand before Salomon and heare his wisedome 2. Chron 9. 7. if Dauid thought it a high recompence and princelike benefit to preferre the sonne of Barzillai to sit at the table of Salomon how great is our happines to heare the wisedome of Christ how high is our blessednes to sit at the table of the Lord where not Salomon but a greater than Salomon is present where not Salomon but a wiser than Salomon speaketh vnto vs Behold then the causes of true blessednes which are our election redemption illumination sanctification all which are sealed vnto vs by the holy Ghost the spirit working faith through the word preached Christ Iesus so sending his Spirit to renue vs God the Father sending his Sonne to redeeme vs redeeming vs to call vs calling vs to iustifie vs iustifying vs to sanctifie vs sanctifying vs hee sealeth vs by his spirit and so by all these doth hee lay the sure ground-worke of our saluation and eternall blessednes Concerning the effects of blessednesse some are inward and some are outward the effects inward are partly in respect of our selues only partly in regard both of our selues and of others those in our selues are either concerning mortification or about our sanctification The first of these is both truly orderly couched in that sermon of the Lord Iesus Marth 5. where those men are set in the first ranke who are emptied both of the opinion of their owne wisedome and of all perswasion of their owne righteousnesse and of those it is said Blessed are the poore in spirit for theirs is the kingdome of heauen Now because many haue lost their hold in iudgement who haue not so throughly giuen ouer in affection in the next degree happines is promised to such who are so farre descended into the sight of their owne vilenes and sense of their naturall coruptions that they are not onely conuinced of an vnrighteousnesse inherent in their iudgements but also are much humbled for it in their affections of whom the Lord of comfort hath thus determined Blessed are they that mourne for they shall be comforted Further for that Sathan laboureth and preuaileth much in ouer comming exercised mindes with pettie shames a thing oft incident to afflicted consciences the next be atitude is allotted to them that are meeke in spirit
who mourne rather in themselues possessing their soules in patience thā murmur against others as labouring in a secret disdaine of them and of this sort of mourners the Lord Iesus hath pronounced this iudgement Blessed are the meeke for they shall inherit the earth Neither must we be of too abiect a spirit as they that will patiently suffer all things because they would be troubled with nothing for that were rather a stoicall and vnchristian sottishnes than an heroicall and Christian meekenes but willingly submitting our necks to the yoke by the Lord his appoyntment imposed vpon vs we are rather patiently to waite for the time of our deliuerance and by labouring to keepe a good conscience we are to hunger and thirst after righteousnes where with vpon the credite of the Lord his owne word we shall in his good time be satisfied Now that wee may continue sanctification with mortification as wee ioyne together Christ his passion and resurrection let vs adde somewhat of those quickening graces of the spirit wherin some effects of Blessednesse doe appeare most euidētly the first is peace of conscience and ioy in the holy Ghost Rom. 5. 2. wherby we finde both truce with God and are at league with his creatures so as both for our comfort in the promises of God we haue accesse to him to reioyce vnder the hope of his glorie and for our confidence in the promises of God we can lie downe and sleepe in many perils because God hath either meanes to deliuer vs out of them or else is readie to sustaine vs in them Psal. 3. 6. and 4. 8. Of this thus speaketh the Prophet Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord Psal 89. 13. Now least we should deceiue our selues with some false peace and illuding ioy we put vnto this peace of minde sinceritie which the holy Ghost hath linked together Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquitie and in whose spirit there is no guile And Psal. 119. Blessed are those that are vpright in the way and walke in the way of the Lord. Beware least this vprightnes of minde be boysterous and voide of loue without which all is as nothing but a swelling pride so with this we make knowne our faith by fruites and our feeling by sweete effects For loue the enemie of securitie is carefull to please God and fearefull to displease him and blessed is the man that feareth alwaies Prou. 28. 14. Blessed is the man that feareth the Lord and walketh in his waies Psalm 128 1. Lastly this feare is ioyned with a care to please God in the obedience of his word Luk. 11. Blessed are they that heare the word of God and keepe it Those effects which concerne not onely our selues but others are of two sorts and comprehended Matth. 5. The first a Christian care to worke in others a taste of that sweete reconciliation which is from God to man or from man to man whereof it is said Matth. 5 9. Blessed are the peace-makers for they shall be called the children of God Many may vndertake this dutie but vpon some sinister affection and therfore we require a fellow-feeling of the euils of others mourning both for their inward defects outward necessities of whom Christ hath said Blessed are the mercifull for they shall obtaine mercie Of the other the Psalmist speaketh Psal. 40. 2. Blessed is he that iudgeth wisely of the poore c. And when wisedome ioyned with compassion pitie mixed with policie doth worke such a moderation in our affections as that wee may vse such a mercifull seueritie where it is needefull and a seuere lenitie where the matter so requireth it this causeth vs to auoide on the one side taking of offence for Blessed are they saith the Lord Iesus that are not offended at me and on the other side it teacheth vs to reach out our hand to the needie for it is a blessed thing to giue rather than to receiue Act. 20. 35. The outward effects are prosperitie as a signe of God his loue and aduersitie as a thing sanctified vnto vs in the crosse of Christ Psal. 128. Many temporal blessings are propounded not vniuersally but as restrained to them that feare the Lord because indeed they haue the surest interest in them right vnto them The like felicitie falleth out Psal. 144. but to such as haue God for their Lord. And much more is a certain gain and handsell of happines ariseth euen out of the bitternes of affliction to them that feare God in that thereby the Lord strippeth them from some sin wherewith they might haue rotted or whetteth them vp to some actions of godlinesse wherein their zeale began to freeze for cold or to trie their faith which else would haue beene drosse or for the good of others that might make their profit thereby The Prophet his testimonie of this is Psal. 99. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy law Herevnto may be ioyned that beatitude of the Lord of all blessings Matth. 5. 10. Blessed are they that suffer persecution for righteousnes sake for theirs is the kingdome of heauen To draw at the last to the consummation of all this we make the full heape of all happines after this life to be filled with the Lord of life and with the sweetnes of his presence who is happie aboue all that can be thought and counted happie This is foreshewed Matth. 25. Come ye blessed of my father possesse the kingdome prepared for you And Reuel 14. Blessed are they that die in the Lord c. For thus shall we be ioyned to God the Father the Sonne and the holie Ghost then shall all teares be wiped from our eyes then shal our infirmities be taken from vs then shall we dwell with the Angels with all the hostes of heauen in most happines and blessednes it self We see now by this chaine not forged by our own braine but framed out of Gods his word that he is indeed blessed whom God chuseth whom Christ redeemeth whom the Spirit renueth whom faith staieth whom the Word Prayer Sacraments and discipline build vp in the Lord in whom faith breedeth peace peace sinceritie sinceritie loue loue a feare of displeasing and a care of pleasing God in whom this care striueth to a mortification in pouertie of minde this pouertie comming from a mourning heart possessed in a meeke spirit which hungreth after righteousnes all these things being ioyned with that sanctification which lamenteth the sinne of others and relieueth the wants of others knowing to vse prosperitie and aduersitie as pledges of God his fauour and vndoubtingly looking for the kingdome of heauen in the life to come If any of these linkes be missing the chaine is broken if any of these members be wanting the bodie of blessednesse is vnperfit FINIS
farre on the other hand doe we vtterly and simply refuse all orders of the Church although sometime there be no expresse word but if by consequence if by cause or effect wee can finde it agreeable or not repugnant to the word after triall had with the holy scriptures wee will receiue it thus to make the word the touchstone the heretikes will not agree Besides as in all other artes it is requisite that whosoeuer will attaine sound knowledge of them hee must credit their principles for otherwise as the verie heathen saw there is no farther dealing in the learning of them so we haue certaine generall truthes and rudiments whereby we traine vp new commers to Christ and trie both old and yong by them which thing our heretikes will not admit We hold then certaine generall rules of the power prouidence and wisedome of God of our redemption and saluation by Iesus Christ of our effectuall sanctification of the forgiuenes of our sinnes of the hope of the glorious resurrection and of a better life of obedience prayer discipline and holy conuersation in despite of all heretikes against which though they dispute declame raile and write wee will neuer leese the hold Secondly which is a thing vnto these men vnacquainted we vse to marke the scope and drift of the writer we compare the things that goe before with the things that follow after wee conferre one place with another the olde Testament with the new the allegories with the plaine speeches we see a perfit harmonie in the scriptures wee refuse all dissenting and disagreeing doctrine to the scriptures all which neither Turke Papist nor Familist will doe and therefore we haue the trueth in these last dayes which neither Mahomet Bishop of Rome nor H. N haue and therefore we will not be iudged by their reuelations traditions and dreames but by the scriptures whereby we iudge them and in this sense we say the last dayes or fulnes of time because we haue the trueth But yet the villanoust wretches which heape vp to the brimme the measure of their sins will not also stick to say with vs that these are the last dayes that is as they interpret it who so cōmeth into the house of loue and is illuminated is now risen againe and hath heard the last trumpe and is become of an Angelicall nature needing no eating drinking or marrying after the manner of men and these are our ranging rogues who will tye themselues to no calling but liue as they thinke in the resurrection See how needefull it is to vnderstand this phrase aright of the last dayes We call not them the last dayes in respect that no further time shall be but in respect hereof that these dayes shall not be ended vntill Christ come and giue vp the kingdome to God the Father and as these last dayes were begun at his first comming in humilitie in the fleshe so they shall ende at his last comming in glorie to iudgement It followeth in our text In the last dayes saith God All the Scriptures are worthie to bee heard because they proceed from God and not from man although man may be the pen of the holy Ghost Wherefore it is said 2. Pet. 1. 20. 21. First knowe this that no prophecie in Scripture is of priuate motion For the prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost The Prophets wholy to disauthorise themselues in all their waightie embassages vse to say Thus saith the Lord of hosts Thus saith the Lord the holy one and such like whereby they would purchase the greater credit whilest they remoue the imagination of men from all dreaming of mans doing and set their faith a worke in acknowledging it to proceede from God Wherefore wee must so heare the word as though we heard God himselfe speaking to vs yea as though we either went vp to heauen or God came downe to vs. Likewise whether we reade heare or meditate priuately we must still thinke our selues in the presence of God who narrowly watcheth ouer the pure vse of his holy word remembring that holy speech of Cornelius Act. 10. vers 33. vnto Peter the Apostle Now are we all here present before God to heare all things commanded thee of God It is also said in that exhortation to the Church to praise God Psal. 95. vers 2. Let vs come before his face with praise c. This is that which will humble vs when we know that we come before God and his Angels whose presence is described Ezek. 1. and therefore the Apostle 1. Cor. 11. 10. to moue the womē of Cor. the more telleth thē that they are in the presence of the Angels This meditation breedeth religion in hearing without which whilest we behold a man speaking as of himselfe and by himselfe alone we are neuer moued threatē he promise he menace he comfort he exhort he reproue he neuer so much No we cānot throughly be wrought vpon vntil we can say Surely it is the Lord speaketh to vs it is the word of the most high God vttered by man wee will not receiue it as the doctrine of men but of God either as the doctrine to saue our soules or to cōfound vs it is the mightie power of saluation if wee beleeue it is a mightie power to cast vs downe to the hels if we doe not beleeue It is the word of God that moueth not the word of man For if a man were a Turke how should he moue a Papist or how should a Papist moue a Turke If he take away Mahomets dreames from the Turke or the Fathers traditions from the Papist or the eight man his reuelations from the Familist and vrgethem with the word they are gone so that it is the onely word of God maugre the head of the deuill that vnblindfoldeth all their errors and is able to moue them and conuert so many of them to the trueth as God will haue saued Thus we see what the perswasion of God his presence and the authoritie of his word worketh in vs. Now before we goe into the other particulars let vs by the way consider somewhat of the reason here vsed Before he vsed a reason of probabilitie from the circumstance of the time now he commeth to a reason of necessitie because neuer drunken men could speake the wonderfull things of the Spirit This argument is drawne from contraries men full of drinke cannot so shew foorth the workes of God men thus endued with God his spirit cannot bee drunken On this manner Paul thus reasoneth Ephes. 5. 18. Be not drunke with wine wherein is excesse but be filled with the Spirit As if hee should say if ye be filled with wine there is excesse if ye labour of excesse of wine surely you cānot haue the Spirit Christ also vseth this argument No man can serue two masters c. If a man wholy giue ouer himselfe to God he cannot
serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratiō in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouidēce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
therefore they cannot see where a trope should haue his place Thus it went with their great Master and father of allegories Origen who giuing himselfe to follow his deuised allegories could not through God his righteous and iust iudgement see those places that will admir a trope For comming to that saying of Christ our Sauiour where he intreateth oâ— three kindes of chast persons whereof one maketh himselfe chast for the kingdome of God sake hee taking it too literally did cut off his owne members and so grossely did misunderstand it The true vnderstanding of this place then is this that in the Apostles times and in the ages following there should bee riper knowledge than was in the ages before But if it be here obiected that the men of our daies are not like the great men and Prophets of God as Eâ—â—y Dauid Ieremiah or Daniel to this wee answere that comparisons must be alwaies in the like Then if we compare the Apostles with the Prophets that were before them we know the Apostles in cleerenes and excellencie of knowledge did surpasse them And our Sauiour Christ testifieth of Iohn Baptist that he was the greatest among the Prophets and yet that the Apostles and Ministers of the Gospell were greater than he Then compare our Euangelists with the Patriarches and they saw a cleerer light than these did For Abraham sawe Christ but a farre off and to come they sawe him euidently and already come Proceede to compare the common sort of people then with the common sort in these dayes and euen we doe see Christ more liuâ—ly painted out before vs than they did they had assurance that these things should come to passe wee knowe that they are alreadie come to passe seeing plainly the effects and issues of them And thus wee see that God his graces are moe and more excellent than they were in the time of the Law Compare Christ with Mose and hee did as farre exceed him as the Master builder doth the hired seruant Compare their common Ministers the Priests and Leuites with our ordinarie Doctors and Pastors and they goe beyond them in the euidence of knowledge All these notable men of the Law knew that Christ should come and that the holy Ghost should come but the maner of their comming they saw but very darkly but we see it and reioyce therein The plaine meaning then of this place is that whereas God did in the old time reueale his will vnto some by visions and by dreames now al sorts of men young and old man and maide shall be instructed in the knowledge of God more plentifully and more perfitly For it is to be vnderstood as that Exod 19 Ye shall be a kingly Priâ—sthood c. and 1 Pet. 2. it must be interpreted as often in Esay as chap. 11. in Ieremy and in the Gospell aâ—ter Iohn it is saide They shâ—ll all bee taught of God and that which is in his Epistle the annointing shall teach you all things These doe not take away the ordinarie ministerie of the word but doe shew that men shall not onely haue the outward meanes but shall also haue the teaching of the Spirit And all of these are so begun in this life that they be not performed to the full vntill wee be vnclothed of this flesh and haue our full part with Christ in the life to come This is the meaning of the place and herein doe wee goe beyond the men of the old ages And besides this in the very manner of deliuerie there is farre more cleernes and euidence now than was in the times of the Law For the Prophets and holy men of God indeede laboured but the fruite for the most part was little and the Apostles as Christ saith Ioh. 4. entred into their labours Yâ—a the Apostle Peter goeth further and saith that they were a light shining in a darke place but wee haue a surer light of prophecie Further hee addeth in the same place that they serued not so much their owne ages and times as vs that are come after them Now hauing the right vnderstanding of this place we are to be greatly thankfull to God for that he hath not left vs to doubtfull dreames but hath giuen vs the certaintie of the word written whereunto serued all the former visions dreames and prophecies and it is confirmed vnto vs by euery one of them Thus wee haue the sense of this place wherein it was fulfilled in the Apostles times as Peter here witnesseth and in this sense it was fulfilled in the Primitiue Church as all good stories doe record Let vs further see what it is that men shall prophecie that is they shall be taught by the spirit of God in the word to trie themselues to trie the spirits of their teachers to teach others and to be able to giue a reason of their hope before their enemies for as the holy Ghost came vpon Christ so must be come vpon euery one of his members and as he was annointed a Prophet so must his members also be Prophets This sound knowledge consisteth in foure things The first thing required in a Christian is that he be able to trie himselfe and his estate â—efore God whether he be in the faith or no whether he be God his childe or no contrarie to the doctrine of the Papists and cold Protestants that rest onely on common iniunctions and accustomed proceedings Thus Paul giueth charge to the whole Church of Corinth 2. Cor. 12. Examine your selues whether yee bee in the faith or no and hereunto he addeth a fearfull speech vnlesse you be refuses Who so is not in the faith is a refuse and if a man knoweth not whether he be in the faith or no then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures for so saith our Sauiour Iesus Christ search the Scriptures for they testifie of me and in another place he saith ye erre because ye know not the Scripture Then we must not hang on the Preacher nor on this nor on that man but we must beleeue because wee haue found it in the Scripture and haue been taught it by the Spirit according as the men of Samaria saide to the woman when she told them of Christ. Againe we must not simply and barely knowe the Scriptures but applie them to our owne vse and make our owne faith sure by them if we be not reprobates and this is the first thing required of Christians The second thing is that we be able to trie our Teachers not in euery thing that they speak but in things pertinent to saluation Thus we are commaunded to doe 1. Corinth 5. Ephes. 4. and in the Epistle of Saint Iohn Trie the spirits whether they be of God or no and in the epistles of Peter and Iude it is said that those were peruerted with heresies that neuer came to knowe the truth but were vnstable and carried away with euery winde of
of Gods iudgement 3. That we must wisely discerne betweene the true sorrow for sinne which causeth repentance not to be repented of and that worldly sorrow which causeth death For godly sorrow softneth the hart to the obedience of the word but that worldly sorrow causeth men to kicke and spurne against the word to the further hardning of their hearts 4. That many are galled and pricked with pouertie sicknes and other afflictions but few with their sinnes which is the cause of their afflictions But let men be well assured of this saith he that if a man be not troubled for sinne here he is in the way to hell if he be troubled in this life for sinne he is in the way to heauen 5. Lastly that in true repentance the pricking of the heart and sorrowing for sinne must be continued and daily renewed we must be humbled with continuall sorrow that we may bee refreshed with daily comfort in Christ. And thus farre the compendious and short view of all these Sermons This graue and reuerend Father who hath left vs these holy instructions hauing continued for many yeeres with good successe and a comfortable experience of Gods blessing on his holy ministery in preaching the Gospell of Christ his Sermons were many in number and how effectuall let the godly iudge by these fewe which Gods good prouidence hath reserued for posteritie Now right Worshipfull I offer them vnto your good patronage and protection because I am well assured you loue and what you may you further the preaching of the Gospell of our Lord and Sauiour Iesus Christ. Much am I bound to remember your Worship and that vertuous Lady your wife for your great loue to me and mine I can no way require your loue yet by some poore testimonie I desire to make mine affection knowne in the performance of any Christian duty what I may The Lord Iesus Christ that hath knit both your harts by one spirit in one holy faith vnto himselfe and in loue vnfained one to another graunt you the true peace which passeth vnderstanding to keepe your hearts and mindes in his faith loue and feare vnto the end And thus I humbly take my leaue recommending you and all yours to the protection of the Almightie Your Worships euer to command in Iesus Christ HENRY HOLLAND A SERMON PREACHED BY MAISTER RICHARD GREENHAM VPON THESE WORDS THE FIRST SERMON Quench not the spirit 1. Thess. 5. 19. ALl the doctrine of the Scriptures may be briefly referred to these two heads First how wee may be prepared to receiue the spirit of God Secondly how the spirit may be retained when as wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the end And this the Apostle doth by giuing them a charge and commaundement that in no wise they doe Quench the spirit thereby doubtles teaching that as the shunning of euill is the first step vnto goodnes so the readie way to continue the spirit of God in our hearts is to labour that it be not quenched Now the Apostle vpon great waightie cōsideration doth here deliuer this precept For first of all though al those be worthily and iustly condemned that neuer tasted of the spirit of God yet as our Sauiour Christ saith A more iust and fearefull condemnation is like to come vpon them that hauing once receiued it doe afterward lose the same againe Moreouer without this spirit of God no holy exercise can haue his full effect for the word worketh not where the spirit of God is wanting prayers haue no power to pearce into the presence of God the Sacraments seeme small and sillie things in our eyes and all other orders and exercises which God hath graunted ordained for man they are vnprofitable to man where the spirit is not present to cōuey them into our hearts there to seale vp the fruit of them Last of all we are fit to receiue no good grace at Gods hand nay we doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospel of sinne or of righteousnesse speake of Christ or of our redemption and iustification by him yea speake of that huge and heauie waight of glorie wherewith the elect of God shall be crowned all this moueth not we are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle therefore with good reason gaue this precept and we for many great causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruits Now whereas the Apostle saith Quench not the spirit it may appeare that he speaketh to those that had alreadie receiued the spirit For as the fire cannot be said to be quenched where it is not so they cānot be said to quench or lose the spirit which haue not as yet receiued it Then know that this precept doth properly belong to thē that haue receiued the spirit of God and they especilly are to make a speciall vse of it for the other it cannot profit them vnlesse that as the seede lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it Well then to them that haue felt and found the spirit of God in them to them saith S. Paul in this place Take heede that ye quench not the spirit Of this if we doe somewhat seriously consider these two questions will offer themselues and soone arise in our minde First how we may know whether we haue the spirit of God or no. Secondly if we haue it whether it may be lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue great force vnto this precept For the first then if we will knowe whether we haue the spirit or no we must surely vnderstand that as he knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether he haue the spirit of God that feeleth the spirit working in him And if wee will further know this by the peculiar working and effects of the spirit then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may be attained by the art and industrie of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith We haue
therefore it is the spirit of God that must certifie our hearts and spirits of the same And hereof there doth arise that which we take as the fourth note when we finde it in our selues to wit the life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of sinnes then the loue of God constraineth him that ioy which he conceiueth inforceth him putteth life into him for the performance of those things which are pleasing vnto God then he beginneth to finde himselfe not onely reclaimed from euill but also applied and framed to that which is good then is his vnderstanding inlightened to see into the mysteries of godlinesse and into that great worke of his redemption and into whatsoeuer concerneth the sauing health of his soule then is his iudgement reformed and he is made able to iudge betweene false religion and true betweene the workes of the flesh and of the spirit betweene that which is good and that which is euill displeasing in the sight of God Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly things his ioyes are not in the earth but in the heauens his anger is wasted and spent not vpon his owne priuate cause and quarrels but vpon his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit do liue accordingly bringing forth the fruits of the spirit But this hath weaknes ioyned with it and men through frailtie may soone fall and therefore their life is said to be hid in Christ because in full perfect manner it doth not appeare Therefore if notwithstanding these frailties and falles wee will know whether we still retaine the spirit of God we must search our selues and trie our hearts by these rules First if through frailtie we haue fallen for who is he that falleth not we will then know whether by our fall we haue lost the spirit of God or no let vs see what liking or misliking we haue of sinne for if after our fall we doe hold our former hatred of sinne and the oftner we fall the more thorough deadly hatred we conceiue against sinne vndoubtedly that frailtie hath not as yet depriued vs of the spirit Secondly come and see how it standeth with thy sorrow for so long as thy sorrow encreaseth for thy sinnes it cannot be thought that sinne and the flesh haue ouercome vtterly quenched the spirit in thee Thirdly trie thy care and if thou growe in a godly care both how thou maist be able to wage battell against sinne in the plaine field how thou maist preuent sinne in all his policies then thou hast a further assurance that sinne although it be as great as Goliah yet it hath not hitherto preuailed against thy poore and little Dauid I say against those few and small graces which the good spirit of God hath bestowed vpon thee But the last is most certaine and that is this When thou art carefull to redeeme that which by the fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer be taken from thee vntill the day of Christ. Thus may we in some good and competent measure trie and proue whether we haue the spirit of God or no for where these fruites are to be found there is also the spirit of God For further confirmation whereof we may note the manner of speech where he saith Quench not the spirit We doe commonly vse to say the fire is quenched when the light and heate thereof is taken away and indeed nothing can properly be said to be quenched but the fire Now whereas the Apostle saith Quench not the spirit he giueth vs to vnderstand that the spirit is in some respect like vnto fire therefore if we doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit And among others these properties we finde to be in the fire First of all it will burne vp consume things that may be burned and consumed and therefore lighting vpon straw stubble stickes or such like it bringeth them to ashes and doth make them as though they had not beene at all Secondly it doth purge and purifie those things that can abide to be purged and this it doth first by taking away the superfluitie of drosse that hath ouercouered the thing to be purged Then by fining the thing it selfe and by making it purer purer Thirdly it giueth light euen in the most dimme and darkest places And last of all it giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued for cold he is numbed and as it were without life but being brought to the fire he is heat he is reuiued he is cheered then becommeth actiue nimble These are the properties of fire and these do in some manner resemble and shadow out vnto vs the workes and effects of the spirit For first of all when the spirit of God seazeth vpon a man and entreth into his soule then it beginneth to burne to waste and consume in him those things that will be wasted after this sort euill affections noysome lusts and other stubble which is in man by the spirit of God are consumed and burned Secondly it doth purge vs from grosse sins and daily more and more doth purifie vs that we may be a cleane and holy vessell and temple for him to rest and dwell in Thirdly it is a shining lampe euer burning continually giuing light vnto vs in that way which we haue to walke And lastly it doth set vs on heate inflameth vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life and lust into vs to walke in that good way which leadeth vnto life and to doe all those good workes which may glorifie God or be commodious vnto men Thus we see what likelihood there is betweene the spirit and fire for which cause the spirit in the Scripture is compared vnto fire nay it is sometimes called fire for Iohn saith That our Sauiour should baptize with the holy Ghost and with fire that is with the holy Ghost which is like vnto the fire Therefore as truly and as certainly as we may say that there is fire where we see straw and such like things consumed or gold and siluer finely purged
or great light in darke places or great heate in bodies that were nummed before euen so truly we may say and so certainly we may perswade our selues that the spirit of God is in vs when we see our corruption consumed our soules purged from the drosse of sinne our hearts inlightened and made hot in walking and working according to that light The second question to be cōsidered is whether that man which once throughly tasted of the spirit may lose it and haue it quenched in him To this it may be said that because the spirit of God commeth to and worketh in diuers men diuersly in diuers measures therefore we must consider of the diuers working of the spirit then frame our answere accordingly First then there is a lighter lesser worke of the spirit which may be quenched in them that haue it and that this inferiour or lesser kinde of working may be taken away appeareth plainly by the parable of the seede which our Sauiour Christ propoundeth for that besides them that receiue the word into good ground and bring foorth fruites some an hundreth some thirtie some sixtie folde he doth also make mention of some others that receiued the word and yet continued not And what had not these the spirit of God in them Yes doubtlesse for they receiued the word yea they receiued it gladly and that which is more they beleeued that which they had receiued Behold then three fruites of Gods spirit in these men and yet they continued not for they beleeued indeed but their faith was temporarie it lasted but for a time and after a time it vanished away and the spirit departed from them for either the pleasures and profits of this life did driue out the graces of God and drie them vp or else the fierie heate of persecution did quite consume them More plaine and notable for this purpose is that in the sixt to the Hebrues for there the Apostle saith That some may taste of the holy Ghost and thereby be made to taste of the good word of God to be inlightened to receiue heauenly gifts yea and to taste of the power of the life to come And what then surely the Apostle saith That if such fall it is impossible they should be renewed giuing vs to vnderstand that euen they which haue receiued the holy Ghost that haue been inlightened that haue receiued heauenly gifts and haue tasted of the power of the life to come euen such may fall away and the spirit may be quenched in such There is a second kinde of working of the spirit which is a more thorough effectuall working which can neuer be taken away frō them that haue receiued it This the Apostle Peter describeth when he saith That the chosen of God are begotten againe of the immortall seede of the word This is not a bare receiuing or a light tasting of the word but it is a deepe taste of the same whereby we are begotten and borne againe The Apostle S. Iohn setteth downe another note of it saying That they that are thus borne againe cannot sin that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why Euen because the seede of God abideth in them euen that seede wherewith they were begotten to a liuely hope of life euen that seede doth abide and will abide vnto the end Who so is begotten againe by this seede and hath this seede abiding in him the spirit hath wrought that in him which shall not be taken from him and therefore our Sauiour Christ saith The word that I speake is spirit and life And in another place he saith That none shall take his sheepe from him for the father is mightier than all and therefore in another place he saith That it is impossible that the elect should be seduced Thus then we see the question answered namely that there is an inferiour working which may be lost and a more effectuall working of the spirit which can neuer be taken away from them that haue it And this must not seeme strange to vs neither must we be offended that the Lord should take some and leaue others or that he should begin in some and not bring his worke to perfection for so he dealeth with other things in the world Some corne is sowen and neuer riseth some springeth and yet shortly withereth some groweth vp to an eare yet then is stricken or blasted and othersome at his good pleasure doth come to a timely ripenes In like manner some trees are planted and neuer take roote some take roote but yet not blossome some blossome yet neuer bring forth fruite and othersome through his goodnesse doe bring forth fruit in good season If the Lord deale so with the plant and hearbe of the field why may he not deale so with vs the sonnes of men If we cannot conceiue the reason of this we must holde our peace for all the workes of God are done in righteousnesse and all our knowledge is vnperfect therefore we must herein rather accuse our selues of ignorance than the Lord of vnrighousnesse nay we our selues doe deale in like sort with those things which be vnder our hand In Colledges Fellowes are first chosen to be Probationers and if they be then approoued they be made full fellowes otherwise they are not If a man being childles doe take some friends childe to make him heire of all his goods he will keepe him vpon liking if his manners be honest he shall be preferred yea it may be set ouer all his house and yet afterwards for some fault committed quite cast off Some other man taketh another childe to the same end and maketh him heire indeed so then wee must thinke it righteous in the Lord to deale thus with vs seeing we are in his hand and we must not be offended though he call some and do not inlighten them and although he inlighten some and doe not continue them and doe of his great mercie continue some euen vnto the end let vs rather see what vse we must make of this doctrine First we must take heede that we neuer quench any grace or gift that God bestoweth vpon vs. Secondly we must still labour to haue greater measure of gifts for the wicked may come to haue some small gifts such as may be quite taken away from them Lastly it doth put a plaine difference betweene the godly and the godlesse betweene them that beare a shew of holinesse and them that are indeed the holy ones of the Lord for the one endureth but for a time and the other lasteth for euer Now if we require a further triall whereby we may know whether we haue receiued that spirit which lasteth but for a time or that which will abide for euer with vs then let vs marke these rules which put a plaine difference betweene them First we must marke that inlightning and insight we
puffed vp with pride that they reioyce when their pride may be pulled downe or their haughtinesse abated either by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lord. For they know that if it were needefull for S. Paul to be buffeted and that by the minister of Satan to the intent that his pride might be beaten down then it is much more needful for them after sundrie waies to be humbled Besides they doe not only desire the word but they also waite vpoÌ„ the Lord vntill it please him to worke further in them thereby and this waiting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wants so also they see that grace they haue receiued and are for that time well appayed and contented therewith and therefore as their wants doe humble them so the graces of God receiued doe comfort them and as their wants doe call vpon them cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarie course of the wicked and those that of sinceritie doe worship God see I say how contrarily the graces and gifts of God doe worke in them And therefore from the consideration hereof wee may well draw a fourth rule whereby to make triall and examination of our selues So to conclude this point in a word when a man by the spirit of God hath been inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vpon God when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakeable manner doth moue him thereunto when he doth thankfully acknowledge mercies receiued as he doth carefully attend and waite vpon the Lord til he bestow some greater measure of graces vpon him then may he bee vndoubedly perswaded that hee hath found the spirit working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth S. Paul giue this charge That they doe not quench the spirit And notwithout cause doth he giue them this charge for though the spirit it selfe can neuer be taken vtterly from them yet doubtlesse if they waxe proud if they grow secure if they fall into sinne then the graces and gifts of the spirit may decay and dye in them their cleere vnderstanding their feeling their affection and all may be gone so that in their own iudgement and in the iudgement of others it may seeme that they haue quite quenched put out the spirit Neither must this seeme so strange for if the image of God which was more perfectly placed in Adam than it is now in vs If I say this image might quite be lost and blotted out as we see it was then no marueile if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the Scriptures doe offer vnto vs such examples of men as hauing been once effectually called and truly borne againe haue yet afterward through some sinnes lost the graces of the spirit such were the Galathians for they were truly called and effectually regenerate by the spirit and Gospell of God as may appeare by this that for the words sake they reuerenced the Apostle as the Angell of God yet they were snared with false doctrine and fel very dangerously to the choking and quenching of the graces of Gods spirit in them The spirit it selfe was not takâ—n from them nay Christ did still continue in their hearts but yet for want of godly graces hee was as it were without fashion or forme so that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought into the like â—ase therefore in the 51. Psalme he prayeth That God will create in him a new spirit What was the spirit quite gone No for by and by in the same Psalme he prayeth That the Lord would not take away his holy spirit from him How can these two stand together first to pray that a new spirit may bee created in him and then that the spirit of God may not be taken from him Surely the spirit it selfe was still in him and therfore he prayeth that it may not be taken from him but the graces and gracious working of the spirit they were dead and gone and therefore he praieth that they may be renewed in him By this then we see that the very chiefe graces of the spirit may be quenched euen in the most godly when they fall into sinne But yet that no libertie may be taken hereby let vs a little consider what griefe and punishment they procure to themselues that do by any meanes lose the graces of the spirit First of all we must know that though the spirit of God caÌ„not be gotten by our labour yet it costeth vs much labour and wee must vndergoe much trauell and suffer much trouble before the spirit of God doe take possession of vs now when the graces of the spirit are lost all this our labour seemeth to be lost and what griefe is it to see the whole labour and trauell of a man to vanish and come to nothing Secondly when a man receiueth the spirit of God and by the same spirit is assured that his sinne is forgiuen him that he is in the fauour of God there doth arise in his heart a great ioy in the holy Ghost a ioy I say that is vnspeakeable and glorious and this ioy is lost and gone when the graces of Gods spirit are gone with how great griefe and woe they knowe that in any measure haue tasted of it Againe when the graces of the spirit are choked in men then they haue no heart to doe good they haue no affection to goodnesse but all is gone and they are made for the time as it were an vnprofitable burthen of the earth What griefe can be greater than this what sorrow can sinke more deepe than that a good man should bee cleane withholden from doing good Moreouer it is sure that wheÌ„ the gifts of the spirit are in this sort gone then he that was most righteous before may soone fall into great sinnes yea and which is more they shall also suffer the reproch of their sinnes For this is a part of the couenant that God made with his That though he will not take his mercies vtterly from them yet hee will visite their sinnes with the rodde and their iniquities with scourges and what griefe this is the example of Gods children may shew vs. What griefe was it to
or offer swines flesh which was counted an abominable thing among the Iewes or praise the thing that is vnright Lastly to this accordeth the Gospell and the Apostles Our Sauiour Christ Matth. 9 13. saith I came not to call the righteous but sinners to repentance not euery sinner but that sinner which condemneth sinne in himselfe and is wearie and laden with his sins Matth. 11. 28. Matth. 21. 32. our Sauiour Christ preferreth the harlots and Publicans before the Pharisies for they being pricked for their sinnes and conuicted did sorrow and heard Iohn preaching vnto them So then Christ giueth reliefe to those that want righteousnesse to them that feele themselues sinners ease to them which are burthened light to them which are in darkenesse life to them which are dead and saluation to them which condemne themselues The Apostle delareth 1. Corin. 14. how the Corinthians were moued with strange tongues but yet had not in admiration the word Besides hee sheweth by comparing the gift of tongues and prophecying together that if an Infidell or vnlearned man should come and heare them speake with strange tongues hee would say they were out of their wits but if he should heare them speake the word of God plainely hee would be rebuked of all men and iudged of all men and so the secrets of his heart should be made manifest he would fall downe on his face and worship God and say plainely when hee feeleth his sinnes they rifle mine heart they shew my secret sinnes doubtles this is Gods doing God is in them I will follow this religion Wherefore in this appeareth the power of the word in that it citeth and summoneth our consciences before the tribunall of God and woundeth vs with a liuely feeling of Gods iudgement that he who before through securitie did despise sound doctrine may now bee constrained to giue the glorie vnto God This appeareth more plainely Hebr. 4. 12. where it is saide that the word of God is liuely mightie in operation and sharper than any two edged sword and it pierceth through and searcheth the most secret chambers of the soule and deuideth thought from thought and then all our holines shall seeme hypocrisie all our righteousnesse shall seeme as a defiled cloth we shall finde with Paul that in vs that is in our flesh dwelleth no righteousnesse For mens consciences are colde neither are they touched and displeased with their euils so long as they be in ignorance but when the word of God pierceth into the vttermost corners of their consciences and telleth them that they haue to doe with the Lord they are throughly touched and begin to feare and entering into themselues examining their conscience they come to the knowledge of that which before they had forgotten Wee can neuer bee offered to God without his spirit Iohn 16. vers 8. For hee reprooueth the world of sinne and awaketh our consciences that those sinnes which before were hid should be made manifest Dauid did lie an whole yeere without this pricke of conscience and thought that all was well vntill Nathan came neither did he finde comfort of conscience vntill he had thus been pricked Iosephs brethren was thirteene yeeres and neuer remembred their sinnes vntill after such time the Lord laid it before them The Prophet Dauid Psalm 32. which he intituled a Psalme of instruction concerning the free remission of sinnes teacheth how we shall finde the same For many perswaded themselues that their sinnes are forgiuen when they be not He also sheweth that vntill trouble of minde did driue him to particularize and confesse his speciall sinnes to God he found no comfort Manasses did eate the bread of sorrowe and did drinke the water of griefe and vntill hee had lamented and sorrowed for his sinnes he felt no rest nor peace The woman of Samaria Iohn 4. was pleasant and iested with our Sauiour Christ vntill her sinnes were opened and then shee began to answere with more reuerence For vntill shee was willed to call her husband shee thought all was safe but after hee had tolde her that shee had plaied the adulteresse shee acknowledged him that hee was a Prophet Wherefore wee may see by this which hath been spoken that the word of God only pricketh our consciences as plainly may here appeare by the Iewes who cared not for the Apostles nor made any conscience vntill their hearts were pricked In the second place we must note that they were rightly pricked For many oftentimes are pricked which kick against the pricke and hauing their consciences galled by the word they murmure either against the preacher of the word or against the word it selfe Here then is the difference betweene the godly and the wicked the one is pricked and is made more carefull in a godly conscience the other more hardened than before But this is a godly sorrowe when wee loue the man that rebuketh vs and reuerence the word the more being by it reprooued in our conscience Doe wee loue him then that rebuketh vs then we heare profitably Let vs examine our selues in this sort I see God hath wounded me by him he is the instrument whereby God doth humble me I wil therefore loue him Contrarily if we be often touched and amend not we are in danger of Gods wrath Many indeede are pricked with pouertie many with sicknes and some with other like afflictions but few with their sinnes which is the cause of their pouertie sicknes and other afflictions Let vs then learne a willingnes to offer our selues to be taught and to bee pricked for sin as these men were The wicked also are pricked sometimes but it is rather for feare of punishment than for conscience to displease God as were Caine and Iudas Some men are pricked and to put away their sorrowe they will goe sleepe they will goe play they will goe sport they will get to merrie companie and passe away the time and so as they terme it they will purge and driue away the rage of melancholie they neuer goe to any preacher to aske of the Lord or at the mouth of his spirit they neuer respect prayer nor seeke any comfort in the word of God But to put away sorrow on this sort is to call it a againe and to feele it more freshly either in the houre of death or in hell Contrariwise if our sorrow doth driue vs to prayer or to the word of God it is good As for the wicked and prophane worldlings though as the Wiseman saith Ecclesiast 11. he spend all his dayes without any euill yet his darkenes will be greater than his light his sorrow greater than his pleasure his losse greater than his gaine his trouble greater than his vanity in hell Let vs not then so carnally shake off this godly sorrow for the word will send vs often an vnquiet spirit that wee may seeke to bee quiet in Christ. To examine our selues herein Haue we heard the
many of his porters to awaken vs out of sinne and to stirre vs vp to the receiuing of the kingdome of God that so they seeking may finde and knocking it may be opened vnto them It followeth which when a man hath found c. To pursue euery particular farre in a parable is not the safest way except it agree with the analogie of the things wee must here know that parables doe not hold but in some things and not in all and therefore in this sense the word doth not agree with a treasure which when a man hath found he hideth to this end that none else should finde it and be partakers of it but himselfe but in the Word it ought not to be so but in this sense it agreeth with the analogie of our faith A man which hath found a great treasure it is so great ioy vnto him as that he suspecteth himselfe whether it be so or no hee is afeard least he hath not found it and therefore he searcheth more neerely into it againe least that his sudden ioy should be soone decaâ—ed or else hauing found it hee lose it and therefore hee hideth it and euen so it is with the spirituall kingdome of God for when it pleaseth God to worke in the heart of his people by the ministerie of his word to feele their saluation in Christ Iesus by by there ariseth a kind of feare in their hearts least they be missed by seeking the way to saluatioÌ„ or hauing found the way they are afraide least they should lose it againe they are full of doubts that they continually striue to come to a greater assurance therof For in the imbracing of this treafure they finde it to be so sweete and the tast thereof to be so precious as that they labour throughly to seek after it they desire not to haue a glimmering fight of our Sauiour Christ but euen a full taste of him and all his benefits And therefore there is neuer through peace in the hearts of the childreÌ„ of God so long as they reuerence the word til they haue hidden the word of God in their hearts and grow more and more in the assurance of their saluation in Christ Iesus And therefore Dauid in Psal. 119 the second and third vers saith I haue hid thy commaundements in my heart that I might not sinne against thee And in Prouerbs the second and first verse My sonne if thou wilt receiue my wordâ— and hide my commandements within thee and cause thine eare to hearken vnto wisedome and incline tâ—â—â—e heart to vnderstanding when wisedome entreth thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee Where wee see that the holy Ghost giueth this precept vnto the children of God that they labour so for the word that it be hidden in their hearts they must labour to haue their hearts wholâ—e to prossesse the word for the minde of man it may be deceiued but the heart cannot if the heart bee once throughly possessed of the word it cannot easily be depriued of it Now as a treasure is found before it be sought so is the word of God Esai 65. 1. Rom. 10. 20. I was found of them that sought me not and haue been made manifest to them that asked not after me This sheweth that all goodnesse coÌ„meth of the free grace and mercie of God but to this end doth God manifest himselfe to them that sought him not that men when God hath once found them should then seeke after him and when hee hath once spoken vnto them then they should hearken vnto him And this no doubt the children of God who who when the Lord hath found them and they know that the Lord hath spokeÌ„ they haue heard him O then so glad would they heare him againe and fearefull they are least they should bee depriued of hearing him in his word neither doe they desire to haue Christ transfigured in the mount but themselues to bee transformed into new men that they might grow vp in righteousnesse from strength to strength and from faith to faith This I speake vnto the sonnes and daughters of God which languish in their sinnes and in the feeling of their infirmities and hunger and thirst after the graces of God O how ioyfull are they in hearing the word hauing felt comfort in it such feruencie of spirit is in them to heare the preaching of the word being so precious vnto them they delight in the Sacraments finding confirmation of faith and strength by them The companie of Gods children is most delightfull vnto them as Dauid saith All my delight O Lord is vpon thy Saints on earth Their consciences are comforted and they are ful of alacritie and cheerefulnesse These things may serue to stirre vs vp to hunger and thirst after righteousnesse the hearing of Gods word For by experience I haue knowne and tried some which in the beginning of their profession haue been zealous haue taken pleasure in the word of God haue felt some comfort in the word and for coÌ„firmation of their faith both the word and the Saints of God were deare vnto them They haue distributed to the poore and haue had many other graces yet when they looked for the vertue and power and effect which the word should haue wrought in their hearts it was not in them alas these things are now gone but although the children of God haue many seuerall temptations and that often without any feeling of this yet let them assure them of this that be they whosoeuer they are at one time or other they shall feele this mightie power of the spirit of God in them to quicken them vp It is requisite therefore for them to knowe how this commeth and what the remedie thereof is that so they might finde out the way to the attaining of it Truly the Lord was found of vs when we sought him not he made himselfe known vnto vs when we were ignorant of him he caused the light to shine on vs when we sate in darkenes and in the shadow of death It pleased him in the first shining of the Gospell to put the teate and the milke into our mouthes euen as a good mother dealeth with her yong childe and to put the cloathes vpon our backes and to prouide all things for vs without asking but after that the Lord hath thus nourished vs and regenerated vs by his word and spirit and found vs out euen then when we thought not of him and then we like vnto little children were readie to come vnto him behold here the great mercie and louing kindnesse of our God towards vs but when as yet notwithstanding these mercies are increased not in faith in repentance and godly obedience vnto the lawes of God he still vseth vs as children euen as Christ vsed his Apostles giuing vs to know and to see that surely there is good and that there is comfort and
in them a great mourning as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias Euen so must men mourne because they haue pierced Christ through with their sinnes wounded him with their abominations And men must know that a few drie teares when they haue offended are not sufficient repentance or sacrifice to God but they must rent their hearts and be heartily sorie and turne vnto the Lord Now many are so stricken with the sense and feeling of their sinnes that thereby they are moued to confesse and lay open their wickednesse in such sort as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more but these after that they haue receiued some comfort by the word of their sinnes and haue seene that their sinnes are pardonable not distinguishing between these two that it is one thing to haue their sinnes remissible and another thing to assure themselues that they are remitted After I say this comfort receiued by the preaching of the word they labouring no further to be renewed and throughly reformed although they had some sorrow for a season yet because they did not search themselues more narrowly and endeuour to purge themselues as well from inward sinne as from outward and to be wholy transfigured and transformed into a new holie and righteous life therefore it commeth to passe that the loue of righteousnesse departeth from them and they returne againe to their old by as and are become praies for Iesuites and massing Priests such is their prophanenesse And this is because they rested onely in the vniuersall promises of God which although they bee all most true and comfortable yet they can minister no true comfort and consolation vnto mans soule except hee make a particular application thereof vnto himselfe Lastly some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes and to haue made a full and perfect reformation of their former liues euilly spent which notwithstanding harbour and nourish sinnes in their hearts which afterward will breake foorth and discouer their hypocrisie and this they doe because they were but a little enlightened with the flash of the holy Ghost and were not throughly reformed inwardly which is euident in this that they couet to approoue themselues more before men than before God nourishing in their hearts secret selfe-loue as in shewing themselues zealous vntill they come to preferment or to this end that many perceiuing their zeale may flocke after them to heare them so they may procure themselues fame whom so soone as Sathan beginneth a little to buffet them they fall away and shew that they had sold sinne but for a season This is contrarie vnto that course which the true ministers of God and those which feare him aright ought to take for it is their dutie to seeke the praise of God and not of themselues to couet the profit of the people of God and not their owne priuate lucre knowing this that they serue not men but God and that they must professe religion religiously setting before their eyes the praise of God the crowne of immortall glorie the saluation of soules and the acceptation of their labour before God And all men must desire rather to be religious than to seeme so giuing themselues to the exercises of priuate praier reading fasting to priuate admonition conference and other priuate duties at such time and in such place when and where they neede not to boast of any thing done seeing it is done in secret which who so doth let him assure himselfe that there is nothing so secret but it shall be reuealed whether it be good or euill If we doe this then shall we not be in the number of those which beginning in the spirit end in the flesh or of those which serue God for a season and in the end fall away from him and his seruice Doublesse it is a strange thing to see some who haue bin themselues a light vnto others so now to shrinke from Gods truth as that they should become Papists or of the Familie of loue or of some other heresie The cause of this is because their inward stuffe was corrupt and not fullie cured by effectuall repentance And thus much of grosse sinnes Now of the infirmities of nature which remaine euer in the best this inward corruption must be sold also for it is not enough to leaue outward and grosse sinnes except also we beate downe the inward corruption of our owne nature and although we cānot altogether blot out this our naturall corruption yet the righteousnesse of Christ may be so resident and dwell in vs that it shall not onely keepe vs from grosse outward outrages and offences but also will holde downe keepe short our naturall corruptions neither must we thinke it enough to sell the fruites of our corrupt nature but we must also sell the corruption it selfe for as we see so long as the tree remaineth there will alwaies spring foorth some buds euen so of the children of God so long as the corruption of the nature raigneth in them so long do they burst out into some offences or other but most men make either little or no conscience at all of these little faults but it must be otherwise with vs or else we cannot but displease God greatly For as a riuer drieth vp vnto the fountaine yet if we doe rest from all emptying of it it will encrease againe So except the children of God doe keepe downe their naturall corruption although they offend not as the reprobate and wicked in monstrous sinnes against God yet they cannot but haue great downfals Wherefore we must not with the woman whereof the Poet speaketh see and behold good and lawfull things and follow that which is euill neither must we be as the Philosophers whose reason fighteth with their appetite but we must fight both with reason and appetite we must be as new creatures borne againe and we must be more willing to endure all shame and reproches than to fall and offend to the dishonour of God Being grieued that we see our selues ready to displease the Lord. The Apostle Paul Rom. 7. saith of himselfe I see another Law in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members Heere the Apostle sheweth his captiuitie vnto sinne by reason of his inward corruption now when men are in imprisonment or captiuitie then they are fed with the bread of aduersitie and affliction and therefore the Apostle viewing the miserie wherein he was by nature in the type of a true regenerate man saith O wretched man that I am who shall deliuer me from the body of this death Here he crieth out against himselfe from the truth of his heart as he findeth himselfe
Christ must for sake himselfe Now if Satan finde vs wisely and warily catechized in this point then he turnes another leafe and works ouâ— desperation Then he shewes the difficulties of godlines our weakenes and the number of our hinderances to bring vs to be discouraged but this is the more rare euill Thus Satan finding another corruption vseth another course with vs if he cannot make vs easie Christians he will make vs heauie ChristiaÌ„s To raise vp such faint hearts the Apostle cries Be strong and least any man should replie of his owne want of strength Paul shewes what and whose strength he meanes namely Gods strength and in the power of his strength this strength is required when wee see it is not good fighting with Satan in his owne armour he is a sophister dispute not with him in his owne logique he is an oratour beware of his eloquence he is a Prince take heede of his power As Satan in his owne cause must vse his owne strength so wee in the Lords cause are to trust to the Lords strength This doctrine requires rather meditation than declaration conscience than knowledge to be made of it Now to shew how we must be strong it is added Put on the whole armour of God c. It is a pleasant and profitable comparison here vsed to shewe the estate of Christians As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed so we if in our daily conflicts we remaine vnfenced cannot thinke of any better end than to be ouercoÌ„med But three things here offer theÌ„selues First it must be God his armour Secondly it must be a whole armour Thirdly it must be put on There are some in the pride of their wit and opinion of their learning and policie that maruell that silly soules lye so weakely vnder Satans hand But alas if one temptation shake them if one wound of conscience bruise them they see no learning but learning from heauen no wisedome but the wisedome of the spirit can helpe them Satan will ouercome them in his owne armour and Gods cause is defended with his owne strength Now that we must put on all it is plaine for as he were worthy to be counted a foole that with one peece or with a few would venture into the battel seeing the enemie strikes rather at one part not fenced than at all the other couered so what were it to haue one grace of God what to leaue one sinne what to see one want what to hate one corruption and yet to lye open in a great many Lastly wee must put on our harnesse Admit a man had his armorie neuer so well stored and his weapons neuer so tried if either he cannot put on his armour or being armed wants skill to vse it what doth it profite when the enemie knocks at his gateâ—so if I haue neuer so good things if either in temptation I knowe not how to vse them or to deale in them how shall I stand at Satans assaults This courage must be neither meane nor in our selues but in God and in the power of God and in the might of his power And to adde to the former examples moe consider how Noah presuming proued weake how Ezekiah after many distresses not suspecting himselfe did fal for the Lord leauing him he was vaineglorious euen before Gods enemies So far haue euen Gods seruaÌ„ts bene deceiued in an opinioÌ„ of their strength not that they were grosse hypocrites but that they saw not the corruption of their owne hearts and therefore when they came to handy strokes they were foyled No doubt Peter as we said the other Apostles were not purposed to deceiue mens eyes yet they fell Who then are we hauing no such strength if the Lord let vs see our weakenes by withdrawing his spirit from vs why should we thinke well of our selues Late lamentable memorie shewes that many old Gospelâ—ers are now cold professors some being heretikes some Epicures some worldlings No little charge nor slender burthen is Christianitie then for many seeke the straight way and cannot get in many either in practise or otherwise being plainely Atheists And surely hereof it must teach vs that Gods Saints in tentation and acculation are so faire to seeke for wisedome strength as we are to learne wisedome by other ineÌ„s harmes least in trouble we be such as falter in affliction Heere our Sauiour Christ his admonition commeth in speede that if we will come to him we must goe out of our selues and thinke no wiâ— wisedome reason or streÌ„gth to stand on temptation if the Lord keepe vs not We are as in building so in battell for the building we must prouide stuffe enough for the battell we must prouide sufficient furniture we are to cast our costs before wee must recken our reuenewes and take accompt of our armory and consult of our ability because of Christianitie bee building and warring together we must prouide both trowell and sword together least finding hard tempests we retire and recoâ—le with shame And what makes vs so secure but that we thinke that Christian profession is but a sleight And to goe further why comes it to pasâ—e that oft disputing Preachers in conflicts are confounded and most couragious châ—me subtill oâ—â— tâ—e vileâ—t dastards but from hence that they trust in themselues But ô maliâ— of the â—n ô corruption of naturâ—â— if thou Satan canst not make vs â—o presume thou wilt â—xtremitâ— to despaire ô vile nature thy preiuming is the way to despairing And to soeake of this latter extremitie which is the lesse curable euill if Satan meete with vs as hauing a â—ight of our weakenes sure he will bring vs to despaire It is a sure temptation to hindereâ—â—hâ—eâ—â— which â—eliâ—fâ—â—n perfection is as hard as to fulfill the lawe and it is Satans practise â—he once see vs downe he will keepe vs downe answer all our wants If we say we haue no wisedome he will confirme it â—â—y he will make vs to despaire not only of our wisedome but of Gods wisedome in vs. But remember that that which is not in vs is in Christ. Remember Gods strength must be seene in our weakenes Nâ—cessarie then was this reduplication of Paul concerning the strength and might of God In tentation we say we are strongly tempted Paul saith the Lord will strongâ—â— help vs. But here note a difference betweene the exhortations legall and euangelicall The exhortations of the law kill the exhortations of the Gospell quicken For he that thinks he should doe good as he should doe it and leaue sinne as he ought to doe shall finde corruption in euery thing Hereof it comes to passe that many say I see nothing in prayer and in all gâ—od things but hypocrisie It is well thou thoughtest thy selfe liuing but thou art dead But to â—â—â—â—â— to the difference spoken of the exhortations of the lâ—w do bind vs on paine of death the
other doctrine Good things cannot long find entertainement in our corruptions vnlesse the holy ghost hath changed vs from our old delights to conceiue pleasure in these things Where loue is there is no lack in pleasure there is no paine and when we finde the pearle of price which passeth all vnderstanding we will sell all our former delights and depart from our vaine pleasures to purchase this It is a continuall ioy that worketh a conscience to vse the meanes of any thing it is an abounding delight that auoydeth and fenceth off all wearisomnes in good things wherefore the holy Ghost saith Be yee filled with the Spirit and in another place Let the word of God dwell in you plenteously In which place we are to gather that there is in vs sometime an emptinesse of the Spirit and a scantnesse of the power of the holy ghost the spirit of God is not so mightie in operation grace is not so plentifull the word is not so powerful in vs and from hence commeth our momentarie ioy and transitorie gladnes And my tongue reioyceth That which in truth is inward will in time shewe it selfe outward as wee may see in these holy affections of the man of God The Prophet himselfe confirmeth this in another place Psalm 116. 10. I beleeued therefore did I speake which the Apostle repeateth in the person of the whole Church 2. Cor. 4. 13. because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken We also beleeue and therefore we speake And Rom. 10. 10. it is saide With the heart man beleeueth vnto righteousnesse and with the tongue man confesseth to saluation and sure it is that of the abundance of the ioy of the heart the mouth reioyceth as coÌ„trariwise of the abundance of the griefe of the heart although there may be for a while an inward deuouring binding and suppressing of sorrow yet it will in time breake forth and wee shall euen rore for disquietnes of minde and cannot hold long vntill we haue eased our hearts with some outward complaint For we see if a man haue a through griefe how it consumeth him vnlesse he vtter it Againe if a man hath conceiued a true ioy how he longeth how hee is rauished how hee trauaileth vntill he hath brought it forth If then in any good measure we feele the ioy of the spirit the tongue will be at commaundement to vtter it Wherefore we are to try our selues and examine our hearts whether we heare reade pray or sing with this grace in our hearts with this ioy in our spirits with this comfort of conscience let vs lament considering how singing and spirituall reioycing is decayed how great a stranger the word is with vs what little delight and alacritie we haue in holy and religious exercises and let vs accuse our selues that therefore our tongues cleaue to the rough roofe of our mouth because our hearts are lockt vp in securitie which vndoubtedly is so open to all men that there is no man but bewaileth his want of inward ioy Many indeed as hypocrites can blow and bellow outwardly who make no melodie in their hearts who sing not in grace who haue not the sweete and naturall voyce which commeth from a well affected and right ordered minde either ioyfully shewing a godly digested mirth or dolefully breathing out into the passions of an exercised minde My flesh also doth rest in hope See his godly ioy made him haue a securitie in his flesh It is our naturally infirmitie that wee haue a trembling of the flesh which hindereth in vs many good actions as may be seene in our thoughts suspecting of dangers scarefull imaginations and wandring conceits forecasting this euill and that euill to the great disturbing and disordering of the peace of our minds all the which excessiue feares were in this man of God wisely corrected though not vtterly remoued but suppressed in him by faith Whereof commeth then our carnall and immoderate feares in dangers but of want of faith This our Sauiour Christ teacheth his disciples at what time they were with him being asleepe in a tempest on the seas when they through vnbeliefe feared his diuinitie to haue slept with his humanitie where he saith vnto them O yee little faith why doe you not beleeue Heere wee see hee rebuketh their excessiue feare which thing hee also doth almost in the same manner When they carnally feared him to haue been a spirit as he walked on the seas they were not throughly perswaded that God was their portion their inheritance and watched ouer them for if they had they would haue corrected these fleshly and immoderate feaâ—â—s that they should not haue hindred their holy meditations of God his powerful prouidence nor their prayers for his gratious assistance nor any other good exercises of their mindes Thus we see how the sure perswasion of God to be his inheritance his mainteiner both in soule and body his reacher both by day and by night both by his word and his spirit made the man of God secure both in soule and body And what caused this partly that which wee spake of before partly that which followeth for thou wilt â—ot leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption so that the promises already tasted of and the sure expectation to haue the good worke begunne to bee finished in him made him rest in hope and hauing God his cause in hand he saw how the Lord would not onely watch ouer him for his present estate but also would guide him to immortalitie Behold how his inward assurance wrought an outward safetie wherby wee plainely see that where there is a want of this comfort and faith in the soule there is a want of peace and securitie in the body It is our vnbeliefe then that hatcheth and nourisheth wandring thoughts and filleth our braine with suspitious phantasies and fruitlesse illusions dreaming of dangers where there are none and imagining mountaines where scarsely are molehils Let vs then strengthen our faith and certifie our soules that our flesh shall stand before God which will so worke in vs that neither flesh and blood shall weigh vs downe with securitie in time of prosperitie nor ouerlode vs with desperate terrours in time of aduersitie Neither as we said must we thinke Dauid to be a senselesse Stoick as feeling no troubles but that by the power of God he was in trouble a triumphant conquerour and in all these dangers through faith more than a victorer For as God reserueth his vnspeakeable ioyes for his children in vntolerable agonies so he neuer armeth them strongly but he prepareth them a field wherethey must fight stoutly Oh that this heauenly ioy were in vs more aboundantly and of moe men more frequented then should not the small remnant that now alwayes vse it be counted and called precisians then should wee giue more liuely testimonies of our effectuall faith to
seede but of the immortall seede of the word of God who liueth and endureth for euer And therefore it is necessarie that they be obedient vnto their spirituall father which hath begotten them with the word of God that hee may ioyfully extend a fatherly affection towards them which thing the Apostle S. Peter exhorteth them vnto As newe borne babes desire the sincere milke of the word that you may growe thereby The Apostle here sheweth a familiar reason why they should be obedient they be as new borne babes We see that little children are not able to guide themselues no not to feede themselues at the first but must be guided and nourished by the helpe of their parents vntill they be able to shift for themselues So must the children of God bee guided and nourished by the word of God that they may grow from strength to strength from faith to faith till they come to a perfect age in Christ. Therefore it is necessarie that the people be obedient vnto the Minister to whome the Lord hath giuen his word to distribute vnto his children and to increase and strengthen their faith in Iesus Christ. But some will say is this giuen to the Ministers onely what if they teach their owne deuises and not the pure word of God and make vs beleeue wee are in an happie case when wee are in most misery and yet desire to be directed in the true pathway vnto saluation I answere that you must therfore trie the doctrine which he bringeth by the touchstone of Gods word and see that it accord therwith for in that the Lord giueth the vnderstanding and interpreting of the scriptures vnto the ministers it is not without great cause that hee doth it when as hee appointeth them by the power of his word as the meanes without which they can doe nothing to bring together his children yea by the sharpe sword of the word to pearce their soules and consciences to the vtter slaying of sinne and with the excellent vertue of the same word to heale them againe which thing if the Ministers for their part shall not faithfully execute in such order as before I intreated of speaking of the duty of Ministers euen that gift the Lorde will so straightly call to account that hee shall beare the danger of euery soule that hath perished through his default Yet shall not the people be hereby discharged for they must try his doctrine as I said before and take heede that they be not seduced for if they be they shall dye in their owne sinnes If any will say that hee is ignorant truly I say he is in a dangerous case but if God hath shewed him such mercie as to make him desirous to bee instructed in the right way to saluation let him craue knowledge at the Lords hand neuer cease but be importunate vpon the Lorde in crauing his holy spirite to worke in him all spirituall grace to worke in him true Faith and to assure him of his saluation all other worldly respects set aside and let him vse great diligence in harkening to the word of God and be obedient vnto the same Moreouer let him withdraw himselfe from all euill company and frequent the companie of the godly and no doubt but the Lord will strengthen him to worke his will whereby he shall know of the doctrine whether it bee of God or not according to the rule which our Sauiour Christ giueth vs to knowe it by Hee that speaketh of himselfe seeketh his owne glorie but hee that seeketh the glorie of him that sent him the same is true and such must wee obey in the Lord. Now we see as it is our duty to obey the true Minister and such as carefully watch ouer our soules with the most wholsome word of God so must wee beware that we suffer not our selues to be seduced by false teachers and therefore wee must proue their doctrine by the word of God But last of all if any shall preach Iesus Christ sincerely and purely hauing some infirmitie we must not therfore reiect him but obey him for the truth sake and consider that we are all subiect to infirmities and that to some one more than another and therefore it is our dutie christian like to admonish him thereof and no doubt if he be the seruant of God he will giue him more strength against the same Besides this obedience the dutie of the people toward their Minister must extend further and they must also reuerence him and giue him honor else it is most certaine that obedience cannot take place which we may see by the example of the woman of Samaria who notwithstanding the great curtesie of our Sauiour Christ in telling her what he was and what he could do for her yet would she not obey him at the first but tell to taunting and ouerthwarting of him too vnreuerētly but when he had touched her conscience and laid open her wickednes so that she saw plainely he was another manner of man than she tooke him for then she began to reuerence him and said O sir I see that thou art a Prophet and then she obeyed him and desired to learne of him so before she obeyed she conceiued a reuerence of him and accounted of him as a Prophet It is also manifest in the 2. of the Acts when as the wonderfull miracle could not bring the people to obey the Apostles yet afterward when Peter with his sharpe sermon had touched their hearts in such sort that they felt the power that God had giuen them they began to reuerence them and where as before they were not ashamed to say that they were drunken with new wine now they cryed out Men and brethren what shall we doe which words doe plainely declare what a reuerent opinion they haue conceiued of them and after that they became obedient vnto them Common experience sheweth vs the same for which of you will commit your matter to any Lawyer except you haue a reuerent opinion of him that he can pleasure you and a sure trust that he will doe the best he can for the furtherance of your cause Likewise in Physick there is no man that will cōmit his life into the Physitians hand vnlesse he be first perswaded that he can by the help of God ease his griefe and that he is willing also to do what lieth in him except I say a man be thus perswaded of the Physition he will not commit himselfe into his hands nor yet obey those orders that he shall prescribe so is it in this the people must be obedient to the Minister therefore they must reuerence him or else it is not possible that they should obey him The Apostle S Paul doth notably amplifie the honor due to the true and faithfull Ministers The Elders that rule well saith he let them be had in double honour specially they which labour in the word and doctrine as if he should say let
that our sinnes shall not be laid to our charge This the Philosophers and wise men could neuer see by the light of nature because it is a mysterie of mysteries vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate as though wee neuer had sinned but had fulfilled the whole law of God For wee are imputed righteous as Christ was an imputed sinner and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse which Christ alone did so hee did beare the paines of hell euen as hee had commited all the sinnes which we alone did commit Besides he must be our holinesse that is our flesh must be so crucified in his flesh and his holinesse must so be communicated vnto vs as of prophane worshippers wee may become truly religious of blasphemers of the name of God pure vsers of the name of God of breakers of the Sabbath obseruers of the Sabbath of carelesse gouernours carefull gouernours of disobedient obedient of cruell meeke of vnchast chast persons of vnrighteous righteous persons of euill speakers couerers of the infirmities of others of such as haue let their thoughts runne vncontrolled carefull watchers euen ouer our least affections The want of the knowledge hereof is punished by the diuelish vermine of the Familie of loue They say Christ in them is their new birth we say new birth is wrought in vs by the Spirit of Christ ingraffing vs into Christ they say the worke of sanctification is perfit in this life wee say it is begun here and continued but ended in the life to come For as our wisedome is not perfit in this world vnlesse it bee by imputation of Christ his wisedome but still groweth by degrees and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vnto vs and we grow from faith to faith so our wisedome is not here so perfit when wee are renewed but stained with many blemishes And as wee see in the naturall birth children are not at the first old men but from infaÌ„cie they grow to childhood from childhood to their nonage from nonage to perfit age and old age euen so in the spirtuall birth we grow from strength to strength from measure to measure vntill wee come to perfection Our wisedom is often captiuated our faith is often weake our righteousnes is often defiled our holinesse is often corrupted Now as in the crosse of Christ our sins are discharged as in the fulnes of Christ we haue wisedomeas in his resurrection we haue righteousnes and by the working of his Spirit he communicateth to vs his holinesse so also in his comming againe we sted fastly looke for the fulnes of our redemptioÌ„ in him who was borne for vs who liued for vs who died for vs who rose for vs who ascended for vs who liueth in vs who will come againe to redeeme vs deliuering our soules from sinne from griefe and reproch our bodies from sicknes paine and trouble wiping away all teares from our eyes and setting vs free from death miserie and corruption for whom wee all crie in our afflictions Come Lord Iesus who shalt change our vile bodies and make them like to thy glorious bodie at such time looking for the accomplishment hereof as hee shall come from heauen with his Angels to gather together the elect and the reprobates the one to receiue the sentence of saluation the other to receiue sentence of condemnation Wee are now new creatures by faith in Christ by hope of our redemption through him but we shall bee so in effect we are here renewed in righteousnes in holinesse in wisedome but in part yet we haue remnants of sinne as they that neither through the grace of God sinne to death neither by reason of our owne corruption are altogether free from sinne And therefore we had neede to looke for Christ to come a Redeemer who will cleane rid vs from our pride who will rid vs from our vnthankfulnes from our vnbeliefe and from whatsoeuer thing may hinder the glory of God or our saluation who will rid vs from all sicknes pouertie sorenes and calamity in our bodies that what freedome we now hold by faith we shall then haue in fruition and most absolute possession which when it draweth neere must cause vs to lift vp our heads and reioyce Being thus made new by faith in Christ we must not stay but testifie this faith to others by effects in becomming no more like vnto the world but putting on a new couersation after the likenes of him that hath so called vs. It is to no ende to say thou art a Christian if thou art not there with all a new creature as the Apostle proueth 2. Cor. 5. 27. These effects are partly in the soule and partly in the body in the soule we must be renewed in our vnderstanding in our memories and in our affections As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ so from hence forth we must couet to vnderstand nothing more than Christ Iesus and him crucifieâ—â—â— as our memories haue bin as fresh in retaining as our vnderstandings in receiuing earthly things so now forgetting the things of this life we must chiefly remeÌ„ber those things which perish not with memorie but are heauenly spirituall and eternall as wee were wont to loue hate like and mislike for our selues now wee must loue and hate like and mislike for the glorie of God Wee are therefore to pray that the Lord would frame in vs new hearts that as wee haue beene carnally minded wee may bee spiritually minded and as we must haue new hearts so also must we labour for new affections Our loue as I said which was mingled with selfe-loue must bee taken vp for the Lord his behoofe our anger which was in the defence of our owne cause must now bee bestowed in the maintenance of God his glorie and what power soeuer is within vs it must bee spent on the Lord his behalfe And yet we must goe further in this worke of regeneration offering to the Lord our bodies as we haue offered our soules that as we haue giuen our members seruants to vncleannes and to iniquitie so now wee giue our members seruants vnto righteousnes in holinesse from hence-foorth hauing new eyes new eares new tongues new hands and new feete Our eyes haue sometimes lusted after popish pompe they haue beene rauished with a delight in the creatures of God but carnally and without all glorie to God they haue bin haughtie ful of pride fraught with disdaine nourishers of vncleannes the wickets of death vnto our soules and carried away with the couetous desire of worldly things now they must be renewed not in substance but in their duties whatsoeuer wee behold with them we must make them teachers of the soule thereby and all things seeming beautifull to the eyes in this life where the creatures are
our selues against all enticements whereby we might be allured to sinne either in hart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the fiery darts of the Diuell It is a blessed thing to worke none iniquitie and what should it profit a man to winne the whole world and to loose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egipt for a season It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh-pots and of the leekes onions that in time past they had there enioyed but much more void of sense reason are they that wheÌ„ they haue bin once deliuered froÌ„ that spirituall seruitude wil cast theÌ„selues into thraldome againe when they haue bene puld out of the snares of the diuel wherein they were held at his pleasure will returne againe to folly intangle theÌ„selues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the example of great mighty men who vsually take their liberty in all voluptuous and licentious kinds of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquitie and if I â—ee of the number of them I shall be more happy in renouncing sinne then the greatest Potentate on the earth is or can bee in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob I haue seene the foolish well rooted saith hee and suddenly I cursed his habitation not by way of imprecation but of denunciation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinfull and vile practises 2. This maketh for the terror of all such as doe drinke in sinne with greedinesse and giue allowance to themselues in blaspheming in Sabbath-breaking in wantonnesse in lying and slandering and scoffing and such other foule vices If they be blessed that do not worke iniquitie then cursed are they that make a common practise thereof But I hope will some say a mans heart may bee good though hee ouer-shoote himselfe by rapping out an oath now and then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts Hee doth so indeede and he hath made knowne vnto vs by his word that an ill tongue and an ill life doe alwayes argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruite nor a pure Fountaine send foorth such muddie and filthy streames as doe euermore issue foorth at their prophane mouthes and are deriued from their impure consciences vnto all or to the most part of their actions Vers. 4 Thou hast commaunded to keepe thy precepts diligently THe doctrine that these wordes affoord is this that nothing is superfluous that is done in obedience to Gods holie will The word translated Diligently doth signifie in the originall tongue wonderfull much so that the wordes goe thus Thou hast commaunded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all fithinesse of the flesh and of the spirit that is from all manner of corruption as wel inward as outward And that was the â—rift of Christ Iesus in giuing the true interpretation of th law which the Pharisees had corrupted by their false Expositions I say this was the drift to draw men from resting on the outward obseruation thereof and to bring them to haue regard vnto their thoughts and to the affections of their hearts and moreouer in their practise to doe those things which heathen men and hypocrites could not attaine vnto and therefore he often vrgeth this sentence to shew the slâ—ndernesse and insufficiencie of their obedience What singular thing doe yee Implying that Christians must in many things bee singular and differ from and goe beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth part of that which a Christian ought to performe Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my dutie As Christ came to fulfill all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commanded though not in perfection which wee cannot attaine vnto yet in vprightnesse and with our best indeuours When the Israelites told Moses that if he would goe neare and heare what the Lord saide and declare it vnto them they would heare and doe all that the Lord should say the Lord himselfe testified the equitie of their words that they had well spoken all that they spake wished that there were such an hart in them to feare him and to keepe all his commandements alway that it might goe well with them and with their children after them Whereby we are informed what is acceptable vnto God and profitable for our selues namely entire obedience for our comfortable welfare and constant obedience for our continuall happines and to the same purpose tendeth that serious instigation of Paul to the Corinthians Therefore my beloued brethren be ye stedfast vnmoueable abundant alwayes in the worke of the Lorde for as much as yee knowe that your labour is not in vaine in the Lord. 1 First no vaine thing is commaunded but euery precept that he giueth is holy and euery dutie prescribed to vs is needfull to be performed he requireth nothing but that which is good and iust and who can charge vs to doe more than enough whiles we deale onely in that which is iust and good 2 Secondly the Lord desireth to be serued with all due care and faithfulnesse Can any man say I am before hand with him and I haue done more for his sake than he hath for mine doe we not receiue from him breath and being and life and liuing and preseruation and saluation it selfe and all things else 3 Thirdly our labour is not lost nor trauell mis-spent in yeelding obedience to him for he will reward it at the full and aboue all desert No man worketh for him without wages not a godly action not a godly word not a godly purpose not a godly motion of heart shall passe without pay and compensation 4 Fourthly euery default and omission of well doing at euery
be deepelier humbled and â—raue more earnestly the pardon of that and other sins For as the beggar is alwaies mending and peecing his garment where he findes a breach so the penitent beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want Againe oft times this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankfull for them and feele an increase of them in the heart The good husbaÌ„d man cuts the braunches of the Vine not that he hath a purpose to destroy theÌ„ but to make them beare more fruit In the Canticles wheÌ„ Christ left his spouse then she riseth out of her bed she opens the dore her hands drop myrrhe on the barre of the doore then further she seekes and cals for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy face I was troubled TheÌ„ cried I to thee O Lord prayed to my Lord. Lastly men that liue in the Church being for a time left of God become so impeniteÌ„t as that they must be giuen vp to Satan yet for no other cause but that the flesh may be killed and the spirit made aliue in the day of the Lord. The third end is the preuenting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many other had set out Craâ—â—er for the maintenance of his blessed truth against his Gods enemies he left him for a while to fall from his religion to make a dangerous recantation but so as therby he preuented many sins and prepared him to a glorious martyrdome As some of his owne words may testifie which he spake a little before his ende And now saith he I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrary to the truth which now here I renounce as things written with my hand contrary to the truth which I thought in my heart that for feare of death to saue my life c. And for as much as my hand offended writing contrary to my heart my hand shall be first punished therfore for may I come to the fire it shall be first burned Answerably wheÌ„ he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued his eyes lift vp to heauen often he repeated his vnworthie right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian hearts are to make of these desertions is manifold First if they haue outward rest and walke in the feare of God and be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them coÌ„sider this wonderfull worke of spirituall desertions which God exerciseth vpon his owne childreÌ„ very vsually then it may please the Lord they shal find it to be restoratiue against many a quame and swound of spirit conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let them again draw neere to God presse vnto him euen as a man that shiuers of an ague is always creeping to the fire If it be demanded how a man should come neere G O D the answer is by the vse of his word and praier For by his word he speakes to thee by prayer thou speakest to him Lastly seeing by desertions God will take experience of his seruants let euery man triâ— and search his waies and euer bâ— turning his feete to the waies of Gods commâ—ndements let him indeuour to keepe a good conscience before God and before all men that so he may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath beene alwaies in the Lord I shall not sâ—ide prooue me O Lord and trie me examine my raines and my heart Vers. 9. Wherewithall shall a young man redresse his waies in taking heede thereto according to thy word FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man and that in euerie thing must be ordered euen the life of a young man who hath most reasons for himselfe why hee should bee excused as he is most disordered Vers. 10. With mine whole heart haue I sought thee let mee not wander from thy commaundements THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word as the meanes whereby God hath appointed to teach you and pray to God in the carefull vse of those meanes for his holy spirit that thereby you might come to the true vnderstanding of his word Vers. 11. I haue hid thy promise in mine heart that I might not sinne against thee THat which you haue thus learned let it not onely swimme aloft in your braine but let it be deeply setled and grauen in your heart as a treasure labouring to frame all your affections according to it otherwise if thou knowe neâ—er so much it will notkeepe you from sinning against God Vers. 12. Blessed art thou O Lord teach me thy statutes YOu thus profiting giue thankes to God alwaies for that which you haue learned be it neuer so little it is more than many in the world doe know yet content not yourselfe with it as though you had sufficient but pray vnto him to be further inlightned because it is lesse than many other doe and yourselfe ought to know Vers. 13. With my lips haue I declared all the iudgements of thy mouth BVt aboue all be careful to talke of that to others which you do daily learne yourselfe and out of the abundance of your heart speake of good things vnto men Vers. 14. I haue had as great delight in the way of thy testimonies as in all riches THat you may doe all these things labour to haue a ioy in the word and in all the exercises of it more than in any worldly thing and to be occupied in these things with greatest delight for in what soeuer we take greatest delight that will stick fastest in vs. Vers. 15. I will meditate in thy precepts and consider thy waies LAst of all meditate and consider of that with yourselfe which you haue learned and muse vpon it alone not contenting yourselfe with the generall rules but labouring in
your conscience to make the vse of them profitable to yourselfe in the particular practise thereof Vers. 16. I will delight in thy statutes and I will not forget thy word THus doing all these things carefully you shall surely neuer forget that which you learne for though you doe not remember euery thing yet God wil by his spirit cal so much especially into your remēbrance as is needful for you to know thē especīally when you haue most neede of it as in the houre of death and in the day of temptation but as you faile in all or in any of these so may you feare to faile in the truth of them Nicolas Bownde D. of diuinitie Preacher of Gods word at Norton in Suffolke PORTION 3. GIMEL Vers. 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word THe Prophet desireth life where he teacheth why mē should desire to liue that is that they might keepe Gods word for life is common to them with beasts and plants and yet all desire to liue some for one ende some for another but Gods child maketh this the end that hee might keepe Gods word And in that he ioyneth these together hee signifieth that his life without it is no life as in the 4. part vers 11. where he counteth himselfe dead vnlesse he finde a readines to obey Gods will A widow liuing in pleasure is dead whilest she liueth and this is to be vnderstood of all that liue in any sinne And this if all they considered which are not ioyned to Christ it would amaze them for though this appeare not now yet at the last day it shall appeare This cannot be perswaded to the carnall man but to vs that haue the knowledge of God it ought to be certaine and we must trie our hearts whether this be our desire to liue that we may keepe Gods word Many men doe speake this and sing this yet fewe in heart doe this therefore if we be thus minded wee must shewe it by referring all our doings to Gods glory which we shall then do when we measure all our doings by the word Therefore Paul Rom. 4. and Phil 2. desireth not life but that he may be ioyned to Christ. All other religion is of no effect till this principall end be in our hearts for no man can haue two ends of his life as to come to preferment and to be saued but this must be onely the end that we might be ioyned to Christ. He desireth not to know but to keepe which presupposeth knowledge wee are here then prouoked to practise and not to rest in knowledge but to labour to doe that we know And this is the cause why they of the olde Testament desired longer life that they might finish that onely which they had to doe at such time as they felt some signes of Gods displeasure and had not sufficiently tasted of Gods fauour so we if we cannot finde assurance of the forgiuenes of sinnes then let vs desire to liue but when we are come to this that with Paul we can say I haue finished my course with ioy then will the children of God be readie to dye Many there be that haue neither care of life nor death and although they feele and see signes of Gods displeasure yet they are not moued but the children of God knowe that it is better to be a liuing dogge than a dead lyon And seeing by their euill life they haue dishonoured God they would be ioyfull to purchase some praise to him by their holy conuersation He knoweth his great vnhabilitie to doe good and therefore desireth it of God It is not in our choyse to doe good or cuill for then this prayer had been in vaine hee knew that this was not in him to keepe Gods word and therefore in the next verse he desireth that his eyes might be opened wher he acknowledgeth that he had not so much as the knowledge of Gods word in himselfe therefore he was far from yeelding such obedience therevnto as the Lord requireth He desireth now to vnderstand which goeth before practise and is lesser than it and yet it is the meanes to come to practise And if we cannot vnderstand it without special grace then much lesse can we practise it Many of vs in iudgement doe hate Papists yet in practise we are such seeing wee doe many things without prayer and the knowledge of Gods word Knowledge goeth before practise and therefore many in vaine doe say that they keepe the word when they labour not to know it Vers. 18. Open mine eyes that I may see the wonders of thy Law IN the former verse hee shewed that hee could not keepe the word without Gods grace now he sheweth that he cannot know it vnlesse the Lord open our eyes this is the want that is in all men but flesh and blood shall not reueale this and Paul saith that it was hid from the Princes of the world which must serue to humble all flesh and to stirre vs vp to pray to the Lord when we come to reade it otherwise wee shall reade and not vnderstand it because wonderfull things are contained therein therefore when wee see the wonderfulnes of this law this is one degree of profiting because the ignorant thinke they haue knowledge enough Dauid well instructed in the word yet made this prayer to teach vs that wee must goe daily forward for we know but by degrees and ignorance is mixed therewith therefore many continuing long fall in the end away which may teach vs to pray that he would not leade vs into this temptation that we should thinke we haue knowledge enough This is the cause why many fal into errors because that they resting in that which they haue conceiued in their owne braine and haue heard or learned of others in the meane while neuer looking to bee taught by Gods spirit when they see their teachers fall away then doe they fall away also because their ground is gone So many therefore as loue to abide stedfast in the truth and neuer to be remoued there from let them neuer rest neither in that they conceiue of themselues neither in the wordes and doctrine of men but let them alwaies by prayer craue that the Lord by his spirit may instruct them this if they doe the Lord will not turne them away emptie but will so season their hearts by his spirit that though a thousand fall away on the one side and ten thousand on the other yet shall they continue stedfast to the end The cause why we haue so great need to pray is set downe when hee calleth the things contained in the word wonders And surely if iniquitie be a mysterie as the Apostle calleth it then much more is the law of God Yet so it is not vnto al for the Prophet in this Psalme saith that the very entrance into Gods word giueth light to the simple And Psal. 88. when hee had called the
are readie to be secure therefore euen then we haue most need to pray With my whole heart He sheweth that he is not an hypocrite And then shall we know that we are not when our hearts are set before God and we powre them out before him as much as we haue vttered in words before men This maketh the children of God to sigh when they pray because they haue to doe with God and this maketh the hypocrites that they cannot see themselues because they know not that they haue to deale with God And when the children of God cānot come to shewe their hearts to God then if they sigh and groane for want of a heart this is a testimonie that wee pray in the Spirit Rom. 8. But when men pray as though they prayed not and heare as though they heard not nothing doth the Lord hate more than this Haue mercie This is the chiefe of his prayer and the first that God would giue him mercie not to crowne his worke wrought contrary to the Papists which pleade merites for though the Lord doe giue new grace yet not of merite for that we haue is defiled by vs but because he hath a loue to crowne his owne gifts He doth not pray for mercie of fashion but euen in the presence of God because the true feeling of his neede did driue him to make this prayer For as when wee in the feeling of our heart can long after mercie this may be a pledge that we shall finde mercie so they that haue no feeling of their infirmities cannot long for mercie and therefore haue no assurance that they shall haue mercy for it is the feeling of our miserie that maketh the mercie of God sweete vnto vs. He prayeth not for what he lusteth but for that the Lord promised for Saint Iames saith you pray and haue not c. and this is the cause that wee haue not the thing wee pray for because we pray not according to the word His word must be the rule of our prayers and then shall we receiue as Salomon prayed and obtained hee hath promised forgiuenes of sinnes the knowledge of his word c. these if wee haue let not our hearts bee set on the other He prayes for the promise and maketh not a stipulation by the law for it is the promise that giueth grace then shall wee here haue comfort if wee can beleeue because wee haue the couenant of grace and not of merite For if wee had but the lawe the best man must faile and misse but now it is the promise of which the worst shall not faile if they doe beleeue Obiect He had some speciall promises Answ. He had but the generall promises whereon he grounded these particular The promises therfore are generally made that euery one might know that they belong vnto him and that he might apply them to himselfe as here the Prophet doth Vers. 59. I haue considered my wayes and turned my feete vnto thy testimonies HE sheweth how he came to make God his portion because he had considered the vanities inconueniences of his wayes the mischiefe that they would bring him to Thus then shall we come to turne our steps to God by examining our sinfull wayes and the reward of sinne And because men doe not thus examine themselues therefore doe they make so small account of the word of God for if they knew that the gaine of sin bringeth losse and pleasure bringeth paine then would they not continue in their sinnes The like doth Dauid set down Psal. 4. where he calleth thē to examine thēselues before God and thus Paul 1. Cor. 5. prouoketh the eloquent Preachers to the iudgemēt of God This is a new argument to proue God to be his portion for seeing hee had made God his portion it behooued him to search if there were any thing in him that might displease God that then he might auoide it If we consider that sinne maketh vs ashamed before God as Adam was it will make vs leaue sinne Rom. 6. 22. If wee then will daily consider whether we may offer them vp in Christ to God or whether they make vs ashamed and whether they be to be allowed of men or not this will make vs more warie Testimonies There is no true examination without the word for thereby we knowe that sinne bringeth death but righteousnesse bringeth peace in this life and euerlasting ioy afterward this ioy made him examine his wayes Vers. 60. I made haste and delaied not to keepe thy commandements THis sheweth his care that he had to make God his portion by this speedie haste he made All the lets that are in a man all the corruption of the world and all the baites of Satan did not stay him but the spirit made him with ioy full haste to seeke after God Paul had lets and this man had not greater perfection yet both of them speaking of a regenerate man shew that if we will not nourish occasions the Spirit will not suffer vs to be ouercome therefore we may attempt the like haste in trust of his helpe and we shall finde that we shall be inabled in some measure hereunto Vers. 61. The bands of the wicked haue robbed me but I haue not forgotten thy Law THough the troupes of the wicked band themselues against him yet he forsaketh not the Lord this is a true triall of his loue to the word that he stood in this affliction For that loue which continueth to the word in affliction is true he that hath such a loue hath a true loue For if when we are ill dealt with we doe not so againe but still sticke and continue our loue to the word it is an argument that we loue the word because it is of God and not for glorie The children of God in affliction haue beene daunted as Iob c. and this man no doubt felt his flesh yet here he sheweth that he ouercame it and staied himselfe in faith of the promises and continued in obedience Vers. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements A New argument because he giueth thankes to God for his iudgements euen at midnight Then we must be occupied in setting out the praises of God for it is the speciall note of Gods children for hypocrites for need may pray The children of God feele great want in this therefore when our hearts are prepared to giue God thankes it is a great gift of God Midnight sheweth that he was both sincere and also earnest Doe we this at noone day if not then we are farre from this for he vsed this at morning noone and euening so did Daniel Singing of Psalmes was vsuall after meate as our Sauiour did Iudgements That is that God tooke vengeance on the wicked and performed his promises to his children and this confirmed his faith for here he had an experimentall faith And this if we note the iudgements of God
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
their superstition and heresies But what is this such a thing to bleere our eyes hath not the like kinde of life beene pretended in the Pope in the Turke and in other kinde of heretikes But we must know that we are espoused vnto Iesus Christ and that two manner of waies first by pure meanes then by single and pure hearts rightly vsing those meanes by whose Gospell preached seeing we through him are washed and purified to be presented a bride blamelesse before God shall we thinke that presumptuous sinne shall preuaile against vs It may be we shall faile in some particular things but it shall not breake the whole course of our life we may sinne of humaine frailtie but we shall not sinne of diuellish hypocrisie temptations may giue vs a foyle but they shall not finally ouercome vs sinne may dwell in vs but it shall not raigne ouer vs. Now when a man will be ouerwise and ouer righteous not contenting himselfe with those waies which the Lord in his word hath set downe he cannot be sound because his religion being corrupt his life cannot be vncorrupt On the contrarie if we finde our sinnes to be couered in Christ that our ignorance is enlightened by his wisedome our guiltie liues iustified by his righteousnesse our vncleane affections sanctified by his holinesse and our miserable and vnstaied spirits staied vpon the hope of his redemption we may boldly say sinne shall not raigne and ouer master vs seeing God hath iustified vs who will come and lay any thing to our charge Wherefore seeing we are purified by faith and our faith is grounded on Gods word and seeing all their ciuill behauiour is hidden vnder hypocrisie couered with selfe-loue and stuffed with vaine-glorie we may boldly say they are but hypocrites deceiuing vs with the histrionicall visard of ciuill righteousnesse Furthermore if we shall compare the estate of the Church of God with the condition of the malignant Synagogue we shall see them as farre differing as the light and darknes as the shadow and the body as God and Beâ—iall As to poynt out one estate namely in affliction we shal finde in them neither faith nor constancie but hypocrisie and periurie no wisedome of the Spirit to desend themselues but dissembling to hide themselues no heauenly ioy in their suffering no patience of minde but miserable murmurings blockish vnsensiblenesse no long sufferings nor heroical spirits when they shal boyle in cauldrons as some good Christians haue done all which notwithstanding we shall finde in Christ his Church wherein they that suffer are persecuted for the testimonie of a true faith their faith is vnremoueable on the word of God their coÌ„stancie in perseuering wonderfull their wisedome in answering abounding with courage and humilitie their ioy through hope and as it were a present enioying of the life looked for vnspeakable their patience vnminishable which thing whilest the wicked Church goeth about to follow it is like an Ape imitating a man and may be compared to the Asse which would be like a Lion For daâ—e heretikes auouch their sects as the true Church professe Christ and his Gospel will they not lie and dissemble when Christians speak their conscience will they not raile when Gods children speake humbly and constantly doe they not die either like rauening dogges or else become like blockes and stockes so that Sathan seemeth euen to haue possessed them wholy Let vs see then if the malignant Synagogue doth not so farre differ from the true Church as an Ape from a man or an Asse from the Lion Againe if we looke on them in prosperitie they are nothing like vnto vs the Papists curse vs we in holinesse of the Spirit doe pray for them their Church the more it florisheth before man the more abominable it is in the sight of God our Church is all glorious within and is the beloued spouse of Christ finally they are diuels in mâ—ns shape for euen prophane Christians and Protestants dare not but in great secrecie blaspheme the name of God prophane his Sabbaths defile their bodies with adulteries yet these men will not sticke to do these things openly when light and darknesse with them are so confounded when ignorance is simplicitie when euill and good are shuffled together what constancie can be looked for among men They be bleared with the vizâ—rd of ciuill honestie which notwithstanding is to our shame in that they can doe so great things for vaine-glorie and to get credit to their sect when we cannot doe halfe so much for Gods glorie and to maintaine his word But if we will be politike to spare with Saul euill men the Lord in his wrath will make vs persecute good men for Saul not punishing Agag did afterward persecute Dauid wherefore our righteous soules must be grieued with the iniquities of our times and we must shew our zeale in religion by a hatred of lies howsoeuer they be cloaked with the histrionicall visard of ciuill honestie For as it is dangerous to aduenture our selues to be â—ainted with the grosse aire of the pestilence so must we care and make conscience to keepe our selues from all contagion of peâ—ilous vntruthes The second reason as we said is the circumstance of the time both in that his owne person was contemned as port 14. 6. The wicked haue laid a snare for me but I swarued not from thy precepts As also in that the word of God was so slenderly regarded and almost brought vnto vtter contempt as in port 16. vers 6. It is time for thee Lord to worke for they haue destroyed thy law For the first how wonderfully doth it commend his loue to the word that when they made faire profers no gaine could get him when they began to threaten him no terrour could dismay him when they circumuented him with preferments no pleasure could preuaile with him no promise could winne him For the second they oppressed him with iniuries they vndermined him with benefits they supplanted him with politike slanders and set faire faces on their vile causes and yet none of these did so preuaile that either their violence could enforce him nor their liberalitie allure him nor their policies and subtill cauilling beguile him one whit to be drawne from the true worship of God which was an infallible token that vnfainedly he loued the law O singular triall that when the law elsewhere had no entertainment yet hee did defend it though hee was so highly contemned Experience doth teach vs that the more godlinesse is oppressed the lesse it is regarded and that not of the vngodly and wicked ones onely but euen of the very children of God aswell by calling as by election Dauid Psal. 73. saith of himselfe that he fretted to see the prosperitie of the wicked Iob Ieremie Abâ—uck in times past and many of the Saints of God in our times are greatly troubled and grieued to see how it goeth with the wicked and fareth
to fight against Gods enemies Whiles he was in his fetching policies did not the Lord send enemies the instruments of destruction to his wife and children Whilest he would rest on God hee was wise but when he would number his people he was confounded What did his policie in adulterie preuaile to disguise in such sort Vriaâ— to make him drunken to set him in the forefront of the battaile was he not much foyled Salomon who whilest he walked before the Lord was wiser than his father Dauid when hee gaue himselfe to many wiues and began to be secure and to runne into grosse Idolatrie was greatly displeasing in the sight of the Lord. Iehosaphat so long as he obeyed the Lord was feared but when in policie he ioyned himselfe in affinitie to a wicked King he was almost confounded and surely had been punished had hee not in repentance turned and humbled himselfe before the Lord whose policie also in ioyning his ships with the ships of Ahaziah was afterward punished in his posteritie Vers. 99. I haue had more vnderstanding than my teachers for thy testimonies are my meditation IN the second particular effect the Prophet saith he did excell his teachers which hee doth not to bragge or boast of himselfe but commending the free graces of God he stirreth vp himselfe to make other men not onely to content themselues with a care of hearing the word but also to make conscience of meditation This then is leâ—t of the Spirit of God for our comfort in that we may find the like fruite vsing by praier the like meanes so that if we bring not forth an hundreth fold yet threescore or at the least thirtie fold according to Gods wisedome True it is that the scholler often becommeth better learned than the teacher which is a singular blessing of God that the learned man should ascribe nothing to himselfe and to giue God the glorie hee enlighteneth where he thinketh meete and encreaseth when he seeth it good Now we may see this by experience euen in heathen men Aristotle was wiser than his Maister Plato in whom this blessing of God appeared in that they ioyned studie and meditation with their learning In Law Physicke they are most frequented who with much reading haue vsed much musing and practising None either in peace or warre haue euer gouerned excellently but they were great musers and did often sequester themselues from company then more freely to attend on meditation This doctrine shall be taught in a contrarie thing We know there is a speciall kinde of musing whereby Sathan doth often teach and communicate things to many in greater measure than they can receiue by all the books in the world so also there is a speciall meditating whereby the spirit of God communicateth to vs more heauenly things than either wee heare or reade As when Sathan will polish a mans wit to any euill hee will haue him to waite on him so God would haue vs to fill our iudgements in the particular meditation of things heard to see how all circumstances hold and faile This is then the wit which experience confirmeth that when wee are taught any thing which by reason is conceiued wee can adde if this bee true then that is false if it holdeth in the lesser then it holdeth in the greater On this sort let any man heare with meditation he shall finde something by the generall rule heard hauing the Spirit of God for his teacher which the Preacher had not or saw not or seeing expressed not Doe they then most profit who after hearing doe meditate and see more by the ministerie of the Spirit than by the ministerie of the Pastor Let vs marke it then by the blessing of God vpon it and let vs note the contrary by Gods curse vpon it What is the cause that there is so little profit by the ordinarie ministerie of the word and so great fruites arise where it is more seldome vsed but because meditation is the life of learning and the death of things conceiued is the want of musing Mans minde is infinite which nothing can satisfie but God or the diuell and continually rolleth either in good or ill In that he addeth thy testimonies are my meditation wee must note that to haue a sound meditation wee must be circumscribed within the limits of the word otherwise it will be erroneous but being ioyned with knowledge it refineth our knowledge and teacheth the vse of it If Philosophers saw that a mans life was a meditation of death whereby as they abstained from many pleasures they became neuerthelesse very vaine-glorious yet could they not attaine to any sound comfort because they were destitute of the hope of a better life But Gods children meditating on the last iudgement day make a conscience of many things past pare away many present corruptions and sigh for the remembring of their poysoned temptations to come How godly people haue excelled their teachers it needeth not long proofe out of the Scriptures Moses excelled all the learned men in Egypt Daniel surpassed all the Magicians in Babylon Paul excelled his teacher Gamaliel because though the Egyptians were learned and the Babylonians profound yet Moses and Daniel refined their knowledge humane with the studie of Gods word And Paul being brought vp in the doctrine of the Iewes vnder Gamaliel after he came to meditate on the Gospell of Christ excelled not onely his teachers but ouer-reached all other of the Apostles in heauenly knowledge We may then blush at the great knowledge in times past but herein we may be comforted because they as they were wise were also wicked but we may be as wise vsing their meanes and more godly meditating on the word which cutteth off all errors in doctrine and corruptions of life Againe Elie brought vp Samuel who proued wiser than Elie by his continuall meditation Salomon excelled Dauid by studie and prayer vntill he forgetting himselfe gaue himselfe to women Paul was taught of Ananias the principles of religion but he excelled him as far in the learning of the Spirit as he surpassed Gamaliel in the doctrine of the Iewes Let vs marke then the blessings of spirituall meditations which make vs fit in wisedome to admonish and in the spirit of consolation to comfort For in my iudgement their wisedome which depend on generall rules is in their bookes and must be fetched from their teachers but meditations may well be called a readie mother of knowledge and a nursing mother of wisedome If men then will whet their wits and helpe their memories they must vse meditation because when Gods word hath taught vs we shall neuer neede to consult with our booke nor take aduice of our teacher Vers. 100. I vnderstood more than the ancient because I kept thy precepts IT followeth I vnderstood more than the ancient c. As we haue heard of the glorious effects of the word in this man of God how he excelled his foes in
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
but if they will tremble at Gods word they shal be children of obedience and not be subiect to this wrath of God Thus Christ also reasoneth Matth. 24 â—7 Luk. 17. 18. As the dayes of Noah were so likewise shall the comming of the Sonne of man bee 38. For as in the dayes before the flood they did eate and drinke marrie and gaue in mariage vntill the day that Noah entred into the Arke 39. And knewe nothing till the flood came and tooke all away so shall the comming of the Sonne of man bee Luke 17. 28. Likewise also it was in the dayes of Lot when in Sodome the Sunne shined in the morning and all was well euen then came the wrath of God from heauen When the old world was making mirth and thought of nothing lesse than of drowning vntill Noah went into the Arke suddenly the waters came vpon them Likewise is our estate we know nothing now we see the world is as it was we prouide for our posteritie Thus wee see our Sauiour Christ reasoned much like to Dauid In the peculiar iudgement it shal be like with vs as with Sodome that Citie was destroyed suddenly and so shall we be In the generall Iudgement it shall bee as in the dayes of Noe the water swept them away at vnawares so the fire shall purge vs when we thinke not of it Thou hast saith Dauid troden downe in times past thou wilt tread downe againe 2. Pet. 2. 4. If God spared not his Angels that had sinned but cast them downe into hell nor the olde world nor Sodome c. Thus our Sauiour Christ and with him his Apostles teach by precepts and confirme by examples and so must all the godly Ministers approue and teach this doctrine that the godly may haue their faith established in Gods promises and to leaue the wicked excuse lesse against the day of iudgement They haue left vs a president to follow whereby we must be awaked from slum bring that Gods children may stoope and the rest be committed to the righteous iudgement of God We see how we may profit by examining seuerall iudgements for seuerall sinnes hath not God appointed in his word and executed from heauen a seuerall punishment for seuerall sinnes Doth God say that Idolaters Heretikes and prophane professors should bee swept away with plagues and warres and hath he not swept away the Egyptians in the red sea Exod. 14 Did the Lord threaten the breach of the Sabbath with death And did he not strike the man that did but in that day gather stickes Numb 15 Whose sinne though men spared on earth yet the Lord punished it from heauen Nehemiah taught his people this doctrine saying Did not the wrath of God fall on our fathers for our example Yet there is to be noted that euermore the Lord hath done and doth fatherly correct and admonish before hee vtterly sweepeth away Shall we thinke that the Lord is altred His long suffering did not presently punish neither after hee had threatned but hee gaue terme to repent hee hath dealt so gratiously with countries nations and people that hee hath not so troden them downe as they haue troden down his glorie but by benefits hath allured them by chastisements driuen them and by examples perswaded them to repent before his plague came The Lord hath appointed for disobedient children death Deut. 21. 18. If any man hath a sonne stubborne and disobedient which will not hearken vnto the voyce of his Father nor the voyce of his Mother and they haue chastened him and he would not obey them and after complaint made to the Elders of the Citie all the men of the Citie shall stone him with stones vnto death And Prou. 20. 20. He that curseth his father or his mother his light shall be put out in obscure darkenes There is among other one wicked generation euen a generation that curseth his father and blesseth not his mother but of such a one let the Eagle put out his eyes Hath God so threatned and will he not punish 2. King 2. Little children who for their age we would thinke to be spared for mocking the Prophet of God Elisha who cried for vengeance by the secret motion of Gods spirit were by two Beares deuoured Did the Lord punish scorners then and will he spare them now For fornication we know twentie foure thousand fell on one day were swept away with the plague and shall fornication now be vnpunished We stand but by grace we are but petitioners we must feare least liuing in these and such like sinnes we be swept away with these and such like iudgements This must make vs to feare our selues to loue and beleeue the word to grow in repentance and make our schooling in the iudgements of God some in one and some in another We haue heard now how the cause of the Prophets prayer was the sight of his infirmities this must stirre vs vp also to priuate prayer For though we haue receiued neuer so many and excellent graces of God yet without prayer shall we not be able to stirre vp our selues by them We must see how the man of God seeing the seuere iudgements of God was moued to prayer that he should not be troden downe and swept away with the wicked We are likewise to sweare to this practise both to make vs cleaue faster to the word also to make vs the more to feare our selues For it is a visible iudgement of God when we see the iudgements of God and are not staied in fixed faith in the Lord and a reuerent feare of our selues We haue bin taught because we are giuen to thinke that the iudgements of God appertaine not to vs that the long suffering of the Lord is to leaue the wicked vnexcusable and not to haue one of his vnsaued and still calleth some and doth not execute his iudgements vntill the measure of sin be fulfilled to the brimme Genet 6. So that he spareth to call his to repentance to leaue the wicked without excuse who would neither be moued with his promises nor feared with his iudgements And although it seeme an easie doctrine that God will by one way or other punish sinne and thinke that we haue learned this before it be taught yet we shall finde our selues ignorant of the practise of it which if we knew it would be a key of the whole Scriptures vnto vs. And thus much of the generall doctrine now of the particular For their deceit is vaine As if the Prophet should say notwithstanding all their high imaginations thou hast destroyed them for they haue but deceiued themselues in false religion and vanitie of life Thus then let vs consider of it that whether our vanitie be in religion or life it is but deceit Heresie and Idolatrie carrie a great sway vnder a colour of godly life but when Gods iudgements sweepe them away they seeme vaine that neither their Idols can
it in our braine and when we haue throughly set our affections on it our life though it should be taken from vs yet our soule would sticke to the thing whereon our affections are so earnestly set So Ionathans heart was saide to bee knit to Dauid wherefore let vs labour to say with the Virgine Mary My soule doth magnifie thâ— Lord my spirit reioyceth in God my Sauiour Thy testimonies are wonderfull Hereof say the Papists that the word of God being mystical should not be taught to the common sort of people the common people say themselues what will ye haue vs doe with the word of God what should simple men meddle with it we are not like the learned it is for you it is for you that are learned not for vs. The holy ghost here most fitly prouideth against the Papists and the common people Let vs know then this that a simple man of the countrie though at the first he be not so capable yet offering and submitting his heart and whole reason to the Lord and his word he shall afterward attaine to great knowledge They are wonderfull then to humane wit and reason not sanctified and the more wise men wander in the skyes and houer aloft in vaine conceites and yet haue not learned Christ Iesus crucified haue nothing in them when as poore simple people desirous to be taught doe vnderstand wonderfull things The Prophet saith Psalm 78. Heare my word O my people c. I will open my mouth in a parable c. and hee addeth afterward we will not hide them from their children He calleth them high speeches and darke sentences to mans capacitie but Gods people can vnderstand them they are hidden to them that trust too much to their owne reason and are reuealed vnto them that renounce their owne reason Marke here he saith the 〈…〉 into thy statutes Will then the beginning giue vnderstanding what will it doe to them that are gone forward in it what hindreth vs why we goe forward no more but euen the too much trusting to our owne wits What haue we such wits in outward matters and are so grosse in matters concerning our saluation Oh hypocrites saith our Sauiour Christ you can discerne the outward seasons c. What meaneth then this dulnes and deadnesse in heauenly things but that men deceiue their owne soules For if their wits were sanctified they would as well conceiue spirituall things as corporall To doe ill saith â—eremie this people is wise but to doe good they haue no wit What a curse of God vpon our wits is this that wee are so quicke in worldly things and so dull in heauenly things surely it is the punishment of the Lord for the pride of mans reason The meaning then of this place is not that they which are altogether bereaued of discretion haue such a light in the word but it is vnderstoode of them who being lowly in their owne eyes abase their pride of wit to the pure wisedome of Gods spirit so that neither the simplicitie of the baser sort is any hinderance to the gospell neither the wisedome of the mightie any thing auaileth thereunto vnlesse it be sanctified howsoeuer men brag of an holy foolishnes For Ioseph Iob Dauid and Daniel had good wits but sanctified and subiect by Gods spirit to the word Wee are then to learne by the things which we haue spoken that no man hateth sinne with a godly zeale in another but he first hated it in himselfe we must cast the first stone at ourselues True it is that we cannot auoide all ill wayes yet we must hate one euill way as well as another and though we cannot doe all good things yet we must loue one commaundement as well as another This then is that which the Lord requireth euen to heare â—l his commaundements alike Againe so much we profit by the word the more when we must esteeme of those things against which our reason doth most resist and our affections most fight We shewed also out of the 129. verse that the Prophets meaning was not that there were some profound mysteries in the word but that all were mysteries what thing soeuer therein contained We shewed that the man of God did not place the word in his vnderstanding onely but also in his heart and affections We must labour to ioyne iudgement and affection for in â—oble if affection bee not ioyned with iudgement iudgement will not helpe because affections rebell and wee shall finde such a conflict that we will say we haue lab 〈…〉 much in iudgement and too little in affections When then in temptation we shall not onely haue iudgement but also affection on ourside we shal be able the better to â—â—â—â— unter with 〈…〉 things commaunded a speciall meane to embrace them is to trauaile as well with affection â—s with iudgement in things forbidden these two ioyned together will make vs the better to auoyde them Wherefore it is good for a man thus to â—rie himselfe Lord giue mee a sight of my former estate why did I not according to knowledge why did I so little profit either in particular duties or in particular troubles surely I euer laboured so after my affections as after iudgements I laid vp thy word more in my minde than in my heart Vers. 131. I opened my mouth and panted because I loued thy commendements SOme would thinke this zeale to be madnesse because they had neuer such feelings nor affections But what saith this man of God more of himselfe hee saith that with his feete he walked in the lawe of God his eyes looke to it his hands were lift vp his spirit panted and as a man being wearie gapeth to take breath and swalloweth vp the ayre so the Prophet in the wearinesse of his troubles swallowed vp the word of God O hungrie soule which the Lord did â—atisfie and with his word alone could comfort The metapher is taken from wearied and panting Hinds which after long pursuing and chasing was very drye through heaâ—e and desire nothing more than the water bâ—ookes So that as he chased Hart longeth after the waters so his thirstie soule desired nothing more than to be satisfied with the word This Psalme is giuen vs by Gods blessing to remoue vs from our dulnesse and to teach vs that we should not labour more after knowledge that after affection why then profit we no more in the word there is little hunger in vs much 〈◊〉 doth 〈…〉 vs we examine not ourselues at midnight we are not humbled we thust not we pant not All Gods promâ—ies are chiefly made to them that hunger after them it is said Pro. 2. 4. It thou seekest knowledge as siluer and searâ—hest for her as for treasure 5 Thâ—â—â— shalt thou vnderstand the feare of the Lord c. Here we see the holy ghost calleth 〈…〉 word a â—reasure that is â—id and sheweth how we must seeke search for it Awakethe your affections awake your affections
vsâ—st to doe to them that loue thy name c. The words in their proper tongue signifie thus much According to thy in lgements which thou doâ—st execute to them that loue thy name according to that in the fourth verse of the seuenth portion I remember thy iudgements of old o Lord and haue bene comforted His meaning therefore in these former words is not fully expressed Here we may learne the necessarie vse of this word and how needfuâ—l a thing it is and how speciall a gift it is of God his wisedome rightly to discerne and distinguish the words Iudgements as we haue often fore shewed is taken either for executing the threatnings of the Lord denounced in wrath and in desert or else for the performance of his promises made in compassion and of mercie His meaning briefly is be mercifull in iudging me as thou art wont to iudge thy seruants let me haue iudgement in mercie and enter not into the iudgement of my sinnes for no flesh then shall be saued and deale with me as with thy deare seruant If we be guiltie of our owne crosses we must acknowledge our sinnes as the iust causes thereof for neuer any of the children of God obtained mercie without this We are then in trouble to looke to the promises of God if we by faith can finde the like testimonie of a good conscience but when we see our sinnes to be the cause of our troubles or that it is the Lord his hand of iustice vpon vs we cannot in truth vse this prayer of the Prophet There is a iudgement in righteousnesse and there is a iudgement in mercy Of the first the man of God speaketh when he saith Enter not into iudgement c. the iudgement in righteousnesse of the second the Prophet Ieremie speaketh Correct me O Lord yet in iudgement that is in the iudgement of mercy and fatherly correction And because we faile for the most part either in our outward actions or inward affections we had neede to pray that the Lord would deale with vs according to his mercifull iudgement True it is that the Saints of God doe say O God of my righteousnesse O God of my saluation but that is to be vnderstood in respect of men and not in respect of God but they that come with their case to be iudged and pleaded before God must needes say Lord be mercifull to thy seruants We must neuer draw neere then in prayer before the Lord without this clause that the Lord would accept vs in Christ hiâ— obedience and that we doubt not of mercy when the Lord iudgeth vs in his Christ. Here we are to obserue how the Prophet maketh an experience of the Lord his dealing and thus reasoneth with him I see thou Lord dealest mercifully with them that loue thee but I loue thee therefore Lord deale mercifully with me This deceiueth many we reade not the word of God for imitation or as thinking that those affections which we reade to haue been in the children of God are to be required in and of vs also but let vs know that whatsoeuer haue been the strangest and rarest affections of God his children they are for vs to follow For though we cannot attaine to them in the like measure that this man of God because we will not deny that he had a greater measure of Gods spirit than we haue yet we must by vsing the like meanes attaine to some measure if not an hundred fold yet threescore and thirtie fold Now we see that he hauing obtained the like graces with God his people craueth here the like mercies with theÌ„ For his sense is euident as thou diddest not make a couenant with thy seruants after their sinnes but according to thy mercy euen so Lord deale with me Here is no speciall thing mentioned but he setteth downe that which hath been and may be in the children of God He prayeth noâ— for any speciall mercie then but for that mercy which by experience he hath seene ratified in others likewise he speaketh not here of any extraordinary graces of God his holy spirit but of theÌ„ which are ordinarie and incident to any one of God his children as to another although not in like measure And surely we haue not the like mercies with them because we haue not the like graces that they had To loue the word of God as gold to gape after it to breath and â—â—nt for it are singular gifts of God but giuen to none in that time with such speciall prerogatiue as they may not in some measure be giuen to the Saints of God in our time if we soloued the Lord. For that which the Apostle Peter said of them that feared the Lord to wit the Lord hath no respect of persons but they that feared the Lord are accepted the same the Prophet speaketh here in effect of them that loue the Lord. For when the promises are generall in pronouncing we must make them particular by a seuerall applying of theÌ„ to our sâ—lues Let vs then be ashamed of our selues for our wants of loue The Lord hath not graunted vnto others nor denied vnto vs any speciall priuiledges as they thought among the Papists who in their readings had wont to admire much at the Saints of God and to follow them but little The Lords hand is not shortened that he can lesse helpe vs than he hath in times past our forefathers neither is his mercy lesse that he will not helpe vs for his is the kingdome his is the power his is the glorie for euer but our sinnes as saith the Prophet haue made a partition and a diuorcement betweene the Lord and vs our loue is lesse our sinnes are greater than they were in our forefathers Let this comfort vs the man of God here prayeth not for any extraordinarie mercy For as the loue of God to vs ward is common with other of his children in like manner our loue to Gods word must be common with them and if we haue the like graces with them we shall obtaine the like mercies with them For in the substance of saluation if we haue faith the Lord will deale with vs according as he dealt with Abraham Isaac and Iacob with the Prophets and Apostles Wherefore the Lord as we said a little before hath set downe his promises iâ— generall words which we must deriue by faith as particular and proper to our selues Now if we had this sealed in our hearts that they were neuer confounded nor deceiued which put their trust in the Lord we should be assured that his arme is not shortned he is as able to reach it out vnto vs as euer he was before if onely we will beleeue and say with the Prophet of God Amen We must take â—eede that we suffer not as ill doers and that the Lord finde vs not lying in some sins for then we cannot in truth vse the Prophets prayer for the like mercies in that we
direct a man that is blind Now therefore he teacheth vs to pray that though wee haue the word yet the Lord would inlighten our vnderstandding and affections by his Spirit which may guide vs in our iourney And seeing the man of God hath vsed this prayer before vs wee are to learne that in reading hearing meditating and receiuing of the word wee are altogether vnprofitable vntill the Lord shall take the gouernment of our steps into his owne hand and shall direct vs by his Spirit My steps Loe he prayeth here for affection and not for iudgement as he doth in a verse following where he saith Shew the light of thy countenance vpon me and teach me thy statutes Here the Prophet instructeth vs as well to pray for affection to be mooued by the word of God as for iudgement to vnderstand it For if this were not needful then were this prayer but a vaine babling and often repeating of one and the selfe-same thing contrary to that rule of our Sauiour Christ Mat. 6. 7 When ye pray vse no vaine repetitions as the Heathen for they thinke to be heard for their much babling Why doth this man then vse this repetition Surely because it is another matter greater than we think of He saw there was much blindnes in our minds there is much rebellion in our affections and great sluggishnes in our hearts that without light we cannot tread in the right path yea though wee bee deliuered from by-paths if the candle be obscured and our way darkened yet wee returne to them againe For as a man being in the darke may easily goe out of the way and being out cannot easily come in againe but is faine to wander in vnknown and vncertaine places so if God guide vs not by his word and Spirit wee shall hardly finde the right way of knowledge and if we finde it we can hardly continue in it but may easily goe out of it and being out we can hardly recouer it againe Wherefore hitherto appertaineth the saying of our Sauiour Christ Matth. 7 13 Enter in at the streight gate c. because the gate is streight and the way narrow that leadeth vnto life wherein as it is hard to continue so to goe on either side out of it is most easie We see then how he prayeth that his paces might be guided by the word and that the spirit of God might carrie this lanterne of the word before him without whose guiding we cannot goe three steps but we shall misse of our way and leese the path and being once out we may easily erre and once erring we shall not returne aright Many would thinke this ridiculous but Gods children know by experience that there is a necessarie vse of these things by reason of the blindnes of our minde and that it is a speciall grace of God to be guided by his spiritual grace That no iniquitie haue dominion ouer me The simple sense of this verse is this Lord if thou doest not order my goings surely iniquitie will haue dominion ouer me The end of his request as we touched before is that he might not miscaâ—â—â—e in his way Hee acknowledgeth that a man being out of the way may be enforced to wander and after wandâ—ing can hardly recouer himselfe Wherefore he prayeth to this effect Lord so keepe me that though I â—rre yet I may returne so â—uide me that though I goe out a little yeâ— suffer me not to waâ—der altogether least iniquitie ouer runne me Thus we see Godâ— children feare themselues and why because though the raging raigne of sinne be takeâ— fâ—â—m them â—et the massiâ— lumpe of naturall corruption dwelleth in them and the very daungerous of sinne are very daungerous Wherefore our Sauiour Christ â—aught vs â—o pray Lâ—aâ—â— vs not into temptation the meaning whereof is here of the Prophet plainly set downe which is that though we cannot auâ—ide the causes of temptation which is ouâ— corrupt nature yet that euery man must resist and noâ— yeelde in willing coâ—sent vnto sinne that it should get the dominion ouer vs. It euery Saint of God â—ee commaunded to say this in â—â—uâ—h and not in hypocrisie of heart â—â—â— euery Saint hath neede of this prayer for euery man is subiect â—o temptation and iniquitie in him may haue the vpper hand True it is there are many weakenesses and infirmities in Gods â—â—iâ—â—ren asâ—râ—th and anger yet by how much they be the more and the greater the more and the oftner they are to watch ouer themselues Shall they then giue place and 〈…〉 themselues in anger Some man will say wee are full of corruption wee cannot but often fâ—ll Wee answere we must be the more watie of our selues for it is one thing to be tempted and another thing to nourish and foster a temptation for if a man being pâ—oâ—oâ—â—â— to anger and let the Sun goe downe in his wrath can fall asleepe in his anger and can be angrie still when he awaketh againe the spirit of God there hath not the chiefe rule but iniquitie hath dominion ouer him Wherefore when temptation ariseth let vs learne by prayer to preuent the raging of it As thus Lord I will not thus much trust myselfe that I can match with sinne Lord I haue corruption in me but cleanse thou me from my sinne and let it not vtterly preuaile against me The Saints of God dare not tarrie vntill the dead blowe commeth but they suspect the first strokes of sinne they â—arrie not to be stung to death but they feare the least bâ—zzing of sinne because they may easily be carried out of the way through the deceiuablenes of sinne and the deceitfulnesse of sinne may bring hardnes of heart Wherefore the Apostle Hebr 3 exhorteth them to applie one another with exhortations whilest it is called to day least any of them should be hardned through the deceitfulnes of sinne And the holy Ghost saith Psal 95 vers 8. To day if ye will heare his voyce harden not your hearts Wherefore the Saint of God thus prayeth that if hee should giue a little roome and sâ—â—ll libertie to his affections Gods grace could not continue in him Neither can the children of God being out of the way easily recouer themselues as we may see in Dauid who thought himselfe after that he had sinned to be cast from the presence of God to be for sakeÌ„ of his holy Spirit and vnlesse the Lord would cast him into the wombe againe vnles the Lord would cast him into a new mould there was no hope that he should recouer himselfe The violence of sinne is so impetuous that a man may soone slip and easily fall but hardly rise againe Wherefore the Wiseman saith Prou 28. 14. Blessed is the man that â—eâ—â—th alway but he that hardeneth his heart shall fâ—ll into euill that is blessed is he that in euery action examineth his heart that he fall not Not without cause then haue I this iealousie that when men are
readie to deceiue themselues they are in daÌ„ger of being hardned because the maÌ„ of God here so ioyneth both together that he should haue â—is steps directed least that iniquitie should haue the dominion ouer him for I take the whole verse to be but one request The sooner we meete with temptation the better we shall ouer match it the longer wee continue and let it alâ—ne the longer will be our conflict If we begin betimes we shall easily conquer it if we let it alone we shall easily be conquered For it will either get ground of vs ouerreach vs and get the vantage or else we must get ground and vantage of it if it ouercome vs wee shall hardly recouer our paces This is then the wisedome of God his spirit in his children which men call precisenes to set a warie and heedy watch ouer euery affection that we thinke ouer euery word which we speake ouer euery deede we doe least wee be deceiued and through deceite bee hardened and so iniquitie get the dominion ouer vs. Thus we see the Prophet desireth the gift of perseuerance acknowledging that to continue is Gods gift as well as to begin And in that he desireth speciall mercy to perseuere he declareth that many begin well but afterward iniquitie getteth the vpper hand and they fall away so that it is a peculiâ—r mercy of God to preserue his to the end And in praying as well here for the 〈…〉 affections as he did before for the direction of his iudgmeÌ„t he giueth vs to vnderstand that if we purpose to perseuere we must no lesse looke to our affections than to our iudgement This then is a double grace of God on whomsoeuer first to haue our iudgement enlightened and then to haue our affections touched Direct my feete c. As our feete carie our bodies so our affections support our actions It is a good thing to stay our affections when our outward actions are rightly ordered and for this cause mention is made so often in the booke of God of lifting vp our eyes of holding vp our hands of walking with our feete As then we will haue our affections truly touched for we must not contemne this outward gouernment Now whereas he prayeth that the secret masse of corruption which lieth in him may not breake out in him he noteth that they who are carelesse of their finall perseuerance make little conscience of their former corruptions But such are greatly to feare least that in the latter end of their regeneration they bee cast our of Paradise with Adam and throwne out of the Church with Cain For if Adam sinned in Paradise whilest as yet he was perfect how easily may we fall which are in the dayes wherein iniquitie doth raigne and are full of imperfections Againe as we touched briefly before God his children doe not tarrie so long as to labour for life and striue for breath in temptations but in the beginning they espie their errours whereby they see how they might sail further were it not that Gods spirit mightily did preserue them And surely euery man by experieÌ„ce shal find that the sooner we begin to 〈…〉 the more speedily and easily we shall preuaile against it whether it be that we are tempted to leaue good things vndone or to doe things not to be done For let a man once leaue the searching of his heart vpon some great necessitie cease from the ransacking and rifling of his conscieÌ„ce when he hath not happily slipt notoriously we may see we may find our recouery to our exercises againe But if we haue omitted these exercises a long time and often when we should come to practise them and put them in vre againe what a strange thing will this seeme to vs how hardly shall wee get our hearts to yeeld to it our flesh is vnwilling this thing is so vncome vnto vs that we are faine to sweate againe for those practises of prayer and priuate examination which by vsing we had with ease and by not vsing we had almost lost Wherefore as proofe maketh euident like as in a tree though the rootes be somewhat mangled yet there will sprout buds which with a small instrument by daily resorting to them and keeping vnder may be kept from much growing and yet afterward by negligence and permission as with a hatchet they will hardly be hewen down And as in a great concourse of waters though the fountaine be stopped yet the riuers remaine open which being taken in time with a floud-gate may bee staied and leesing long oportunitie by great bankes from ouerflowing caÌ„not be restrained euen so a man in the beginning of his temptation whilest as yet it is but in the sprout and hauing a little course is vnable to make any great breach by prayer and the spirit of God may bee kept vnder and stayed but if it be left alone not looked to as before the extraordinarie spirit of the Preacher or the extraordinarie trauell of a man in prayer and fasting will not be able to remedie it Well many there be that charme the charmer neuer so wisely they will not heare that they might preuent the rage of sinne If when we shall vse all meanes to subdue sinne all is too little if we giue it any libertie how great is the daunger If a man in vsing a sparing dyet moderate apparell and little sleepe shall still finde in himselfe a selfe-loue and liking of sinne how much more when hee frameth himselfe to all the guises and fashions of the world shall he see selfe-loue preuaile against him when wee are iustified in Christ and ingraffed into him by faith and yet haue not the rootes of sinne throughly pulled out not the riuers of iniquitie dried vp but onely the spring head is staied I know there be many who thinke it a precisenesse to be so much afraid of our owne weakenes and to be watchfull and warie of our owne affections yea and oftentimes in those things which to iudgement are lawfull yet abstaineth in life and in our practise but blessed be that feare and happie is that precisenesse which is so carefull ouer our owne infirmities and so much suspecteth our owne wants and weakenesse Wherefore the man of God still prayeth for perseuerance In thy word In that he maketh the word of God his meanes of perseuering he teacheth vs that though we haue profited neuer so much yet vnlesse the word of God enlighten our iudgements and reforme our affections we may easily erre out of the way We knowe but in part our heart is reformed but in part our knowledge is bettered but in part and that which we haue is giuen of God by the preaching of the word and working of his spirit and that we may yet be deliuered from those affections which in vs remaine corrupt wee had neede to pray for the vse of the word Againe in that he would be grieued by the word the man of God sheweth
zeale is opposed to luke-warmnes which is too temperate a warmenes for the profession of the Gospell Wee must not then onely renounce coldnes farre from vs and put away lukewarmnes but wee must be very hote and feruent in the profession of the truth Againe 1. Cor. 14. 1. that which our common translation hath Follow after loue couet gifts but especially prophecie the naturall Text hath bee zealous after the more excellent gifts And Rom. 12. Be feruent to the spirit that is let Gods spirit inkindle in you a fire which may cause you to flame with a zeale of Gods glorie and with a loue of mankinde Now there are diuers kinds of zeale there is a zeale of the world there is a zeale of the flesh there is a zeale of false religion there is a zeale of heresie and there is a zeale of the true word of God First wee see the zeale of the world maketh men to labour day and night to get a transitorie thing The zeale of the flesh tormenteth mens minds early and late for a momentarie pleasure The zeale of heresie maketh men trauaile and compasse Sea and Land for the maintaining and increasing of theis opinion Thus wee see euery man is eaten with some kinde of zeale The drunkard is consumed with drunkennes the whoremonger is spent with his whoredome the Heretike is eaten with heresies oh how ought this to make vs ashamed who are so little eaten spent consumed with the zeale of the word And so much the rather because godlie zeale leaueth in vs an aduantage and a recompence which the worldlie and carnallie zealous men haue not For when they haue spent all the strength of their bodies and powers of their minde they haue no gaine nor comfort left but torment of conscience and when they are outwardly spent they are inwardly neuer the better whereas the godly being consumed for a good thing and eaten vp with the zeale of Gods glorie haue this notable priuiledge and profite that howsoeuer their outward man perisheth and decayeth yet their inward man is still refreshed and nourished to euerlasting life Oh what a benefit it is to bee eaten with the loue and zeale of a good thing Leauing now the carnall and worldly zeale wee know how zealous Idolaters were that they would euen offer their children in the fire We know the zeale of the Iewes Math. 13. who would compasse Sea and Land to make a man a Proselyte Heretikes as we see spare no labour and let not for aâ—â—e cost to maintaine their Heresies but these are not good The true zeale is that whereof the Apostle speaketh 1. Cor. 11. I am iealous ouer you with an holie jealousie Rom 10. the Apostle â—aith the Iewes had the zeale of God but not according to knowledge Wherefore to shewe some properties of true zeale whereby we may trye our selues let vs first know that our zeale must be grounded on knowledge for otherwise it will carrie vs further to destruction as it did them who oppreâ—â—ed the truth and persecuted the deare seruants of God and yet thought that they did well Wherefore in true zeale it is requisite to haue knowledge going before Wee see the zeale of the Prophet did arise here of the contempt of the law of God For seeing it to be â—o exquisite perfit euerlasting powerfull comfortable it is a manifest argument that he was well grounded on the word This zeale then that we may the lesse be deceiued with the contrary hath these few rules first as we haue already said it must be agreeable wholy with the word of God to begin where it beginneth to end where it endeth Therefore we may thus trie our true zeale If first and especially wee make conscience of the principall matters of the word as of prayer of the Sacraments of discipline of charitie and then of the lesse things that are commaunded if wee will doe them if anie be forbidden wee also auoide them yet euer tollerating through loue little things as they that would not trouble the Church of God Wherefore the Apostle saith 1. Cor. 11. 1. 10. If anie man lust to be contentious we haue no such custome neither the Churches of God as if he should say If any man will striue about matters of lesse importance wee according to the order of the Church will not striue with them but rather will beare many things in loue and yet so as still we vse this caueat That we account nothing small or little which is Gods word This doctrine may be manifested by familiar examples If a man shall steale things of great weight or some great summe of money which deserueth hanging and the cutting off of life we will abhorre him but when it coÌ„meth out that they may â—eale lesse things as wood and corne and that not of necessitie but euen of greedinesse of minde thinking it not to be subiect to so high a punishment they will make no conscience of it But if Adam was cast out of Paradise for the biting of an apple wee must not thinke any thing that the word commaundeth or forbiddeth to be little or that the doing or not doing is but a trifling sinne least that through the iust iudgements of God we falling by little and little by degrees fall into great monstrous sinnes And as this is in life so is it much more in the worship of God It is a great fault that wee will make a scruple in matters of small importance and will not sticke to be dissolute in things of greater weight Indeed it must needs be confessed that our grand zeale must be in great things and yet wee must not lightly esteeme of any thing in the glorious word of God The second rule of true zeale is that wee must looke to the things which are within as well as to the things which are without This also our Sauiour Christ teacheth vs by reprehending the Pharisies in telling them that they made cleane the outside of the platters but left the inside foule shewing that their liues outwardly was without reproofe but inwardly they were full of secret pride disdaine selfe-loue and hatred Our zeale must beginne within and in time appeare outwardly and as we will not sinne outwardly so we must be as loth to sinne inwardly Wherefore here also are two things to be obserued the first is that we feare no more to do ill before men then we do by our selues For wee be giuen to be loth to be accounted ill and yet make no such conscience to be ill we see theeues whores and ill-doâ—rs are loth to bee so accounted and yet in the meane season if they can doe this secretly they make no care of it We outwardly are carefull to maintaine our credit and to trauaile with our selues yet secretly wee can commit sinne greedily What is this but to be painted sepulchers and dishes cleane without but foule within Wherefore wee
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
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
in prayer Wherefore God often denyeth vs our requests because we vse not to pursue and prosecute them with seruent prayer For if we haue prayed twice or thrice for one thing and yet are not heard but receiue as it were the repulse wee straitway surcease and leaue off our prayers contrarie to the practise of this man of God who would not suffer any repulse but still continued his prayer both morning and euening So that wee are to know that if we will obtaine mercie God will sometime deferre his graunt to trie vs whether wee aske carefully or no whether wee truly and reuerently esteeme of the thing prayed for whether wee belieue throughly his mercies and promises and whether wee will as thankefully vse it when we haue it as we did carefully pray for it before we had it The Lord cannot away with our cold asking and when we giue but one sigh and there comes sometime one teare which is as the teare of an harlot he seeth that we feele not our wants throughly wee esteeme not of his mercies reuerently wee make not our request earnestly and therefore he sendeth vs often as emptie away as we came Wee must then giue the Lord no leisure to be free but prosecute our prayers with importunitie as did the Widow mentioned in the Gospell But we must remember in our often prayer to vse the wisedome of the spirit which was the second thing obserued in diligent prayer For some vse prayer often who wanting heauenly discretion turne it to their owne discommoditie For some haue peruerted most wickedly these places before alleaged through too strict a consideration of the assiduitie of praier and thought that they might giue ouer all their callings in an actiue and cruil life and wholy and continually bestow all time on prayer But this was too preposterous a diligence which that wee may auoyd it shall be true wisdome so to deuide the times and seasons as we may impart those times on prayer which most may make for Gods glorie and which best make for our calling And for those places of our Sauiour Christ and the Apostle wherein wee are commaunded to pray continually the meaning is that we should alwayes be ready and affected to pray in prosperitie and aduersitie and at all seasons fit for prayer that is when the Lord doth call vs to it and our estate doth require it This doctrine is easie to be heard but hard to be practised Well then this is true wisdom to choose the Sabbath wholy to be spent in the word and prayer from morning to night and so to deuide the seasons in the other dayes of the weeke as with Dauid and Daniel we may pray at morning noontide and euening and that therewith we haue a speciall care to bestow the rest of our time in walking in our calling For as there is a time of hearing so there is a time of putting that in vse which we haue heard as there is a Sabbath for Gods owne worship so there is sixe dayes for vs to labour in and as there is a time of praying so there is also a time of practising Neither would the Lord haue vs alwayes reading hearing or praying but after we haue read heard and prayed to shew forth the friâ—â— of them in our conuersation to his glorie And as heretikes in the primitiue Church and since that time Monkes and Friers haue laboured to teach a continuall praying so euen at this day Sathan bewitched the hearts of many with that perswasion wherefore wee must knowe that the Lord will haue obedience rather than sacrifice and mercie more than burnt offerings For why doe we heare but to learne obedience and why doe wee pray but to put our prayer in practise or why haue we knowledge but to vse it to Gods glorie Neither doth that saying of our Sauiour Christ to Martha vithstand this doctrine although many heretikes haue both obiected and peruerted this place to make it serue their purpose who falsely alleage the place saying Mary hath chosen the better part whereas the true wordes are Mary hath chosen the good part in which place Martha was not reproued in that shee was a good huswife or for that she entertained Christ but for ouermuch labouring in her huswiferie and entertainement at such time as she should haue been better occupied Neither was Mary commended for that she did nothing but heare and pray but for her wisedome in hearing Christ carefully at that time when he preached and in that she knew that Christ did lesse care and would be better satisfied though her pâ—ouâ—sion was more slender than that to more solemne preparation they should neglect the doctrine which was the fooâ—e of their soules Otherwise it must be supposed that Mary was as carefull an huswife as Martha for els vndoubtedly our Sauiour Christ would not haue so commended her for wisely discerning the times especially seeing the holy Scriptures count them worse than infidels which will not prouide for their families But this doctrine is sweet to them that maintaine it that thereby they might auoide all laborious callings and al crosses which commonly accompanie the same â—or it is the subtill policie of Sathan when hee cannot get vs to neglect prayer to endeuour to bring vs preposterously to vse and frequent prayer by causing vs to lay aside our callings which according to Gods holy ordinance we had professed wherefore let vs labour in this wisedom of the spirit wholy to take vp the Sabbath to the Lord and so dâ—uâ—â—e our other times as we may still perseuere in our callings which if we doe we shal haue better motions and not incurre so dangerous opinions as we should doe if we gaue our selues to continuall reading and praying But shall we speake of this doctrine in this our age which rather needeth a spurre than a bridle wherein many pray but obtaine not because they are not diligent many heare but are fruitlesse because they vse no diligence For besides that they want this wisedome of the Sabbath that that is appointed for the growing of their soules is spent in worldly cares These kinde of men haue their soules very barren who neither vse the Sabbath nor redeeme other times of their callings to bestowe any thing in hearing or praying or if happily they doe heare they rather make it a matter to â—arpe at than to be instructed by it These men as they will heare no true things so they will heare false and though they will marke no good things yet they will marke ill things not that there is any thing false or ill in the word but in that as to an humble spirited man the Lord maketh the word the sauour of life vnto life so vnto them that are ill minded the Lord maketh it the sauour of death vnto death and giueth them ouer in the pride of their hearts vnto Sathan that hee may delude them by deceiueable colours For
hearers are not prepared And as this preparing of our selues is necessary so also meditation and applying that to our selues which wee haue heard and prayed for that we may see how the word belongeth to vs and what euent our prayers haue For alas what precious seede is cast in the high wayes side because by meditation it is not laide vp but the diuell is suffered to come and steale it from vs To what end is the word if we hue not according to that which we haue learned If euery man shall enter thus into himselfe O Lord how many sermons haue I heard but how little haue I profited by them how long haue thy ministers preached but how slenderly haue I practised then should he see what comfort he had in the life of IESVS CHRIST when so many pearles haue bene cast to swine and such holy things haue bene giuen to dogs Likewise as needfull is this examination of our selues in prayer if that after I haue prayed I haue obtained mine heart may be enlarged to thanksgiuing if I haue not receiued I may search the cause in mine owne conscience thinke that the Lord would haue me still to continue my prayers vnto him Wherefore seeing we must thus prepare our mindes before and examine our hearts after and we are vnapt to heare or pray after we are refreshed because our mindes are laden and our bodies are heauie it shal be good in the morning so soone as we awake to meditate of GOD our Creatour to call to minde the glorie of the Appearing of CHRIST to consider of the day of the Resurrection and to muse of our rising to Iudgement Thus doing we shall see as in a present viewe all the graces of God set as it were before our eyes and and many comfortable things of Gods spirit comming to our mindes This wee see was the practise of the man of God in this place I preuented saith he the morning light Againe if in the night wee will but giue a good sigh when wee awake although I meane not to take away all naturall refection wee shall finde great comfort in it Thus if wee spend the morning in the word and prayer we shall so walk in the strength of those things which we heare and pray for all the day long as wee shall vse this Worlde as though wee vsed it not wee shall no further vse our callings then they be helpes to a better countrie we shall haue our direction out of the word what to doe and what to leaue vndone wee shall doe all things the better to Gods glorie and to the possessing of our soules continually in peace and patience If yet this doctrine be not sufficient to perswade vs the verie Idolaters will teach vs it who will rise early and breake their sleepes to goe to the masse when Aaron had yeelded to the people for making of a calfe it is said The people did rise early in the morning If then Idolaters for their superstitions can cut off their sleepe that in the morning they might leaue in them the deeper impressions why should wee bee slacke to bestow this time in the musing of the word that wee may feele the more effectuall operation of it all the day following What shall I speake of that Act. 2. That the holie Ghost came downe on the Apostles in the morning as may be gathered by the sermon of Peter when as he telleth them that it was but the third houre of the day Where it may appeare that they before being occupied in prayer and ministring of the Worde the holie Ghost came downe vpon them Thus wee see the fittest time to receiue the holy Ghost is in the morning In euery place almost of the Prophecyes it is sayde the Lorde stretched out his Arme earlie by the Prophets to teach vs that this should be the aptest time both to deliuer and to receiue the word If then students worldlings Epicures and idolaters haue made their gainâ— of the morning if the holy Ghost was then sent downe and the Prophets at that time would each let vs with the Prophet of God preuent the Morning light and take vp the first pâ—rt of the day in wisedome of the spirit to the Lords behalfe The third thing which we noted was cheerfulnes whereby we should cherish feâ—de and support our diligence without which we can doe nothing diligently long but we must also doe it painefully Wherefore the man of God saith Psalm 42. 4. I went with the multitude and led them into the house of God with the voyce of singing praise as 〈…〉 keepeth a feast This spirit of cheerefulnes oh that it were in vs that we might say one to another when the bell tolleth as though the Lord calleth vs come let vs goâ— to other â—o the house of God let vs goe cheerfully for we goe to a feast we goe to heare God speake vnto vs and to be partakers of the banket of his word Well there is not any one sinne that will more sit vpon the conscience of Gods children then their negligence in prayer and want of cheerefulnes in hearing the word which is the onely meanes to make vs fruitfull in good things and to withdraw vs from euill Thus to support diligence wee must vse cheerfulnesse without the which diligence languisheth fainteth and faileth Therefore the Prophet saith Psalm 95. Come let vs reioyce let vs sing aloud let vs come before his face with praise let vs sing aloud vnto â—am with Psalms Neither must women heere shake off their duties as though they were to excuse themselues from comming for in many places of the scriptures wee reade of the zeale of women which ouerpassed the zeale of manie men Luk 8. We reade how certaine women came and followed our Sauiour Christ and were healed of their infirmities Mary is commended for her wisedome in chusing and discerning the times aright Mâ—â—iâ— and Mary Magdalen are set downe in the Gospell for comming early to the sepulcher of our Sauiour Christ who first appeared vnto them because they first sought him Math. 28. we read also Act. 16. that certaine women came to Philippj to heare Paul and Timothie and that a certaine woman named Lydia a seller of purple attended to the things which Paul spake who therefore had her heart opened before other men Well in loue there is no lacke in cheerfulnes there is no negligence in good will there is no want And surely if wee were more cheerfull in these things we should see such good successe that we should be grieued with our selues in that we vsed it not before The next thing we obserue in prayer was Faith for that we might thus be diligent it is needfull wee should belieue and be confident for as we must be throwne downe with the feeling of our wants so must we be raised vp againe with faith in the promises because as neede pulls vs vpon
ouercame â—ll corporall feare of 〈◊〉 The r 〈…〉 corporall feare are which so much dâ—unteth the heart is to craue a greater feare of Gods Maiestieâ— the strength whereof may ouermatch the 〈◊〉 feare When the Kings of 〈◊〉 had conspired against the people of God the Prophet of God said vnto them Esay 8. 12. Say â—ee 〈◊〉 A confedâ—racie to all them to whâ—me this people â—â—ith a confederaâ—â—â— neither 〈…〉 nor be afraid of them 13. Sanctifie the Lord of Hostes and let him be 〈…〉 your drâ—â—â— And least we should think that this appertaineth not as well to all Christians as to the Iewes Let vs heare what the Apostâ—â— Peter â—aith 1. Perâ— 3. 14 Blessed are yâ—e if we suffer for righteousnes sake yea feare not 〈…〉 e neither be troubled 15. But 〈◊〉 the Lord in your hearts be ready 〈…〉 were to euery sin â—n that 〈◊〉 you a reason of the â—oâ—e that is in you Were the blessed Apostle sheweth that wee are not readie to make Confession of our hope vntill wee put away this feare and sanctifie the Lord in our harts glorifying his truth in promising and his 〈◊〉 in performing And to applie this to our selues if the Magistrate should bring vâ—to the Racke or torture to betray the good cause of God or innocencie of our brethren let vs rather feare to displease God for his threatnings then man for his punishment And in particular example to applie this doctrine we heare Ierem. 1. 17. what the Lord saith to the Prophet Say not I am a childe c. Be not afraide of their faces for I am with thee to deliuer thee saith the Lord. Here the Lord addeth ver 17. Thou therfore 〈◊〉 vp thy loynes and arise and speake vnto all that I commaund thee be not afraide of their faces least I destroy thee before them In which place the Lord setteth downe a promise to assist him and a threatning to punish him both which did so preuaile that he durst speake boldly and prouoke the King to wrath Acts 5. wee reade that when the Priests and Sadduces being full of indignation laide hands on the Apostles and put them in the common prison Peter the rest of the Apostles answered We ought rather to obey God then men Menace vs say they as much as yee will we care not for it we feare to discredit the blessed promise and lightly to passe ouer the heauie threatnings of our God and wee feare you not Againe this feare was written in the heart of Paul 1. Cor 9. 16. Though I preach the Gospell I haue nothing to reioyce of for necessitie is laid vpon me and woe to vnto me if I preach not the Gospell c. Howsoeuer we thinke this easie to be learned it is doubtlesse most hard to be practised For though Princes doe not their duties yet wee must not therefore rebell against them and though we be persecuted of rulers without a cause yet we must stand in awe of Gods word and our Sauiour CHRIST hath pronounced that whosoeuer striketh with the sword shall perish with the sworde If then either our Princes shall be vngodly or their vnder officers vnfaithfull we must not therevpon grudge to pay tribute to giue taske and to yeeld subsidie but we must doe them euen with conscience as to the ordinance appointed of God knowing and acknowledging that the hand of Gods wrath in their corrupt Gouernment is iustly layd vpon vs for some sinne Wherefore the holy Ghost saith Eccl. 10. 20. Curse not the King no not in thy thought neither curse the Rich in thy bed-chamber for the fowle of the heauen shall carrie the voyce that which hath wings shall declare the matter If then our Princes should vse all their tribute to sensualitie or take vp all their taxes for pleasure withour either feare of God or loue of their Common-wealth yet curse not the King saith the Wiseman no not in thy bed-chamber So that if flesh and blood should moue vs to murmure that wee should be readie to thinke euill of them that are in authoritie the holy Ghost here warneth vs that wee vse no such speeches and put away such thoughts because both our speeches and thoughts stand at the controlling of God his iudgements but we must humbly ascribe it to our sinne that hee withdraweth his grace from them and pulleth his wrath vpon vs. Wherefore if we thinke as many worldly men doe that thoughts are free and are not called into the Court and that euery man is a King in his priuie chamber the spirite of God chargeth our conscience here before the Court of heauen and telleth vs that our chambers are the Lords chambers also and therefore as true Israelites euen in secret we should thinke no guile for the Lord will reueale it and punish it openly yea euen the fowles of the ayre shall bewray our vnfaithfulnes To come lower to our selues because we must not thinke that this affection must be in Dauid and not in vs for so shall we make vnprofitable whatsoeuer is taught whereas the man of God did feare to offend euen when Princes are against him we not onely cannot sustaine so great a triall in the feare of our God but if the losse of any worldly pelfe come to vs we are straight voyde of all feare and cannot abide to be taught any good thought we are vnquiet vntill we haue consulted with wizards witches not withstanding in awe of Gods threatnings against that sinne Deu. 18. 10 Let none be found among you that vseth witchcraft 11. Or that is a charmer or that counselleth with spirits or a southsayer or that asketh counsell at the dead 12. For all that doe such things are abomination to the Lord c. where the Lord counteth no otherwise of these things then of the vp-heape of sinne Againe 1. Chron. 10. 13. it is said that Saul died for his transgression that hee committed against the Lorde euen against the word of the Lord which hee kept not in that hee sought and asked counsell of a Familiar spirit 14. And asked not of the Lord c. where we see that in reckoning Saul his sinne this is the laâ—â— and wrappeth vp all the rest in that hee asked not counsell of the Lord but went to a witch So this was the heape of his sinne this filled the iust measure of his iniquities because when he should haue repented of all other sinnes hee made this the full heape of his sinnes and pulled consequently vpon him the height of Gods iudgements for he was cut off from the kingdome and desperately ended his life Esay â—8 when the Lord reckoned vp the sinnes of the people as their infidelity their obstinacie he commeth at the last to their sorceries saying 19. When such shall say vnto you enquire of them that haue a spirite of diuâ—â—ation and at the south sayers which whisper murmure should not a people enquire at their God from the liuing to the dead
this true longing be in vs or no we must see whether it be after that saluation which is to be ioyed or whether it vanisheth away and is nothing but a tormeÌ„t of the conscience Besides this is a sure note of it if our desire be sound it is not satisfied vntill the thing longed for be accomplished As wee may see in naturall and humane things is in them that are sicke with loue they are in continual perplexity of mind vntil they haue obtained their loue likewise must we long after the word For loÌ„ging is a feruent desire and not a thing quickly come quickly gone but a thing that hath bin searched by reason and in iudgement hath bin chosen So that as we shewed before there is a great difference betweene a lightning desire a setled iudgement which causeth vs in truth to long In that he now maketh mention of his longing after his election he sheweth that he had cast his accounts set down how he might be able to meet the mighty man indenter battaile with him as it is in the gospell This longing cannot bee in the wicked for when they long it is for heresies or worldly pleasures and right longing commeth from a right sight iudgement and affection which will bring in the carefull vsing of the meanes For as it holdeth in false longing so also in holy longings that after long debaâ—ing and examining of our selues and casting our accounts what will be the fruite of the good and what will be the end of sinne carefully wil vse the meanes For as the desire vseth meanes so longing vseth meanes carefully Let vs now examine our selues where our feruency is for ioy and hope feare sorrow shew a maÌ„s heart as whatsoeuer we ioy in whiles we haue it that we sorrow for when wee haue lost it And let vs examine our longing whether we can vse the word with delight or no whether praier be pleasant whether the sacraments be coÌ„fortable to vs or no and whether the discipline of the Church be reuerend and precious to vs. If our desire be cold our â—sing of the meanes is also cold if we be feruent in desire wee are also feruent in vsing of â—â—e meanes The Apostle speaking to the Romans cap 6. after the manner of men saith he will not extort so much as he might doe but hee will deale with them more easily and whereas he might require greater obedience he saith as ye haue giuen your members seruants vnto vncleannes and iniquitie to commit iniquitie so now giue your members seruants vnto righteousnes in holines This is but an humane thing if we should see how wee haue longed after things naturall and vnnaturall if we should see how wee haue longed inordinately let vs â—ee if our longing be alike after the word and let vs say to our owne soules what was there such a longing in vs after such things whereof wee are now ashamed before God in our prayerâ— and before men when they are but named and haue we such slender longing after our saluation it is to be feared our choise is not yet made for if it were wee should surely long mâ—â—e and longing we should more vse the meanes Vers. 175. Let my soule liue and it shall praise thee and thy iudgements shall helpe mee HEre â—â—â— man of God desireth life to none other end but to praise GOD in keeping of his word as he said before Port. 3. 1. Be beneficiall to thy seruant that I may liue keepe thy Worde In which place hee also desireth none other life but that which is according to the word of God For all other liues haue a vaine title of life but this is true life We see the man of God doth not onely feele with the Apostle that in God wee mooue liue and haue our being but also speaketh of a more excellent thing to wit that in him we liue spiritually Againe he looketh not in himselfe for any naturall life but acknowledgeth that manâ— life is of the word of God Let vs therefore learne with Dauid to commit our liues to the Lord Psalm 31. 15. Into thine hands I commend my spirit c. He speaketh this in his life time and committeth it to the Lord that as he gaue it him so he would vouchsafe to keepe it being giuen Now we shall neuer in truth say the like vntill we perceiue how wee receiued our life of God how he nourisheth it and how to him we must surrender it againe Wherefore we are not to liue as doe the bruite beasts and the heathen but we must liue to enioy our saluation and couet our saluation to praise the Lord because there is no other end of mans life than Gods glorie As for them which liue to any other end Salomon iudgeth no better of the vntimely fruite than of them who enioy many dayes in pleasure and after goe to the darkenes Besides we know how all other inferiour things were created to glorifie God in seruing man and man was made to glorifie God by the true vse of the word Let my soule liue c. This is the vsuall phrase of the Scripture when they vse to set dowâ— a thing more pathetically as Luke 1. My soule doth magnifie the Lord my spirit praiseth Goe my Sauiour And Psalm 103. 1. and 104. 1. My soule praise thou the Lord. Psalm 115. 17. The dead praise not the Lord neither any that goe downe into the place of silence and Psalm 6. 5. In death there is no remembrance of thee in the graue who shall praise thee and Esay 38. 19. The pit cannot praise thee the graue cannot confesse thee death cannot praise thee they that goe downe into the pit cannot praise thee but the liuing the liuing shall confesse thee as I doe this day c. How grieuous a thing it is now euery man may iudge that a man should goe out of this world or euer he knew wherefore he came into the world and this is that which maketh vs so loth to die This was it that made the Saints of God in former times so vnwilling to leaue this life not that they wanted any hope of the life to come or had not the ioy of a blessed resurrection but either they had some speciall sinnes heauily pressed their consciences whereby they had dishonoured God or else they desired to liue in greater measure to glorifie God either in entring into the way of repentance or else growing in the same after they had entred because as yet they could not say in truth I haue fought a good fight I haue runne a good race I haue kept thy faith from henceforth a crowne of glorie is prepared for mee For they knew that whereof we are willingly ignorant that we shall neuer vncessantly praise God in heauen vnlesse wee carefully serue God in earth and we shall neuer praise God in the congregation of Angels which praise not God in the congregation of his saints
but when wee knowe that wee haue to deale with God before whom no wickednesse will stand this will humble vs. 3 The people of Israel would not heare Moses though hee did sharply rebuke them wherein we learne to pray that our affections be masâ—red betime for many are so heady in their affections that they will giue no eare to admonitions and as it is said of the belly to haue no eares so it is of such headstrong affectioÌ„s Some giue so much place to their grief that they will not receiue comfort of the promises noâ— be rebuked by the threatnings of God in his word This griefe is carnal and dangerous and therefore euery man is to search his heart to see how such corruption is setled in him let him in time stâ—iue against it suffering himselfe to be rebuked by the word and so grace assisting him he shal ouercome it 4 Many see Gods workes with Moses but cannot profit by them because the Lord hath not giuen them the affections of Moses According to our affections so wee profit both by workes and word of God let vs therefore euer pray vnto God to fill our hearts with good affections CHAP. V. Of Affliction WHen we are in affliction we are not so wise of our selues as to see the cause of it or if we see the cause we cannot see the mercy of God that his hand which is vpon vs is not a destroying hand but a deliuering hand 2 Afflictions worke much in men but most when they come with the word of God to giue vs a more liuely sight of sinne and to manifest the rich mercies of God in Iesus Christ to deliuer vs from sinne Iehosaphat was more humbled by the speech of Iehu the Seer than he was being compassed with an host of enemies round about 3 When affliction commeth to Gods children not so much the sinnes themselues as the not auoiding of the meanes which procured their sinnes and not the vsing of the meanes which might haue preserued them from sinne will torment their consciences for as a man falling into some sicknesse if it come whilest he is walking in his calling is then lesse grieued than if through surfetting hee had procured and haâ—ched the disease in himselfe euen so it commeth to paâ—â—â—m in the other By vsing the meanes of godlines in simplicitie of heart we shall be either freed from sinne wherein we haue lyen or else be confirmed in some good things begun in vs. 4 Although the godly shaâ—l escape hell in the world to come yet they shall be punished in this world and though the wicked be not punished in this world yet shall they not escape hell in the world to come 5 When Sathan doth descaâ—t vpon our afflictions we must be comforted being Gods children because we suffer no more than Gods childreÌ„ before haue suffered and the Lord himselfe doth suffer with vs. 6 It is the Lord which sendeth crosses to his children to saue them that they freeze not with the wicked world in their dregs 7 When Moses was rebuked of the Lord for the not circumcising his sonne his faith was weake and his wife in performing that dutie was almost without faith yet the Lord saith and that if any affliction lie vpon vs it is for want of faith and if it depart without effect in vs then a sorer punishment is like to light vpon vs because we haue not profited by the crosse of Christ but if we effectually profit by it and still it lie vpon vs let vs then patiently abide for it is to trie our faith 8 If we would so prouide for our selues that no afflictions make vs quaile let vs in the time of prosperitie and quietnes cut off all headie affections as griefe sorrow and such like and then shall they not in our trouble preuaile against vs. 9 When our afflictions doe not driue vs to God nor cause vs more humbly to heare and seeke his word but rather to stoppe our â—aâ—es and to runne from it and to seeke vnlawfull meanes let vs then mourne secretly and heartily vnto God for the direction of Gods spirit for that case is dangerous 10 It is the Lordes mercie that wee are not destroyed Lamenta Chap. 3. But when we are freed from punishments and others are afflicted it is either to shewe his further mercie or his further iudgement if wee waxe better and bee more thankefull then it is of mercie but if wee waxe proude and thinke our selues better then others then is it assuredly to confound vs And heereby wee may gather comfort or griefe when wee escape punishments If hee puâ—ish not in this worlde eyther GOD is vniust or else there is a hell to punish them euerlâ—stingly But his children if they profite not by one he sends another to condemne them in this worlde that they may escape in the worlde to come 11 We must denie our selues and our owne reason that we may continue with Christ we must take vp our crosse and follow him and if wee will be glorified with him wee must also suffer with him and if we will rise againe with him we must first die with him and if we will partake of his benefits we must also drinke of his cup. But many would willingly haue in Christ forgiuenes of sinne yet would they not beare his crosse 12 We must faithfully remember Gods corrections and though our trouble be past yet still with feare to remember the hand of the Lord not to attribute our crossâ—s to Fortune complexions or humours nor health to Physicke but only to God glorifying him continually and making our daily profite by all his louing chastisements vpon vs. 13 The deliuerance of the people of Israell is often repeated in the Scripture And it is not without great cause for it serues notably for the comfort of the godly and the terrour of the wicked for if we would thinke that hee were not able to helpe vs we see that he diuided the mighty Seas If we should think our selues vnworthy of helpe he then did miâ—htily deliuer the vnworthie So that if wee being in any danger can be perswaded that the Lord is able to helpe vs and that he will helpe them that are vnworthie it wil be a notabâ—e stay vnto vs that we fall not away vnder the crosse by the vehemencie of temptations 14 Curses are turned into blessings through Christ as by sinne blessings are turned into curses The benefices of God being in themselues good yet by our corruption wee make our table a snare vnto our selues and so in other of his mercies 15 Iob serued God in trueth and yet punished and so Lazarus but this was not so much for their own sin as for the trial of their faith and that after them the Church might receiue great coÌ„fort by their examples For as it hurts not the gold to be put into the fire
may so say to the gaole deliuerie and this is called the day of iudgement In comparison wherof other iudgements are as nothing Then God wil take the matter into his own hand then shal there be a new Quest theÌ„ all thâ—se matters that are shuffled vp and euill iudged shall be iudged againe Now is the day of affections but then the day of iudgement in it we shal lose all that is to be lost Now for this day this iudgement that we may haue somewhat to moue vs being of our selues Verie dul let vs see how fearefull and dreadfull it is In a iudgement there are three things the action the sentence and the execution For we see the prisoners first how they plead for themselues Secondly being found guilty the sentence is pronounced by the Iudge and after they are executed In earth there are means to acquite for a season as delusioÌ„ of the Iudge or of the witnesses perswasion corruption fauor For the first they be apicesiuris points in law they vndoe all iustice a cauâ—lling iustice but apices iuris in calo non excusant And for the witnesses they shall not deliuer him for they shall be true witnesses the booke shall then be opened No perswasion shall then serue because God is not subiect to any affection Thirdly there shall be no corruption for though the Iudge could be corrupted what could we giue him when the whole world shall be destroied Lastly we must looke for no fauour for it is the day of iudgement and not of mercie The night before the blowing of the Trumpet there shall be preached mercy but then there shall be none let no man flatter himselfe for so he shall find it To escape a senteÌ„ce here on earth is either by appeale to an higher court or by reâ—racting but there can be no appeale for who is higher than God neither shall there be any reuersion of the sentence for there shall be no more sitting because there is no second iudgement Thirdly there is an execution which is most fearefull And execution there shall be well let it come will we say for a punishment must be ours then what is there to helpe vs to escape punishment but either resistance or if that will not serue flight if we cannot flie patience or mitigation or our coÌ„fort is hope but there is none of all these can stand vs in any stead for the first if we were as Iob saith hard rockes as we are potshards we were not able to resist for if the Lord did but touch vs we would smoke But his wrath shall be powred vpon vs and who is able to abide it Secondly it bootes vs not to flie for the Lord is euery where round about vs we are as it were in a circumfereÌ„ce the further we are from one part the neerer we are to the other We flie from the God of peace to the God of wrath there is no escaping Christ saith Take the vnprofitable seruant bind him hand and foot so that he cannot flie and Iude addeth with euerlasting chaines and that in darkenes so that if he could breake his chaines yet he could not see whither to flie in the darke Thirdly there is no patience which ye shall see if ye consider the example of the rich man in Luke who required one drop of water to coole his tongue of a person whom he hated deadly and no doubt they do hate the godly there as much as euer they did in this life Last of all let vs looke for no mittigation If there were any mittigation it should be either in respect of the wearines of the tormentors but they are spirits or by consuming of our bodies but we shall continue for euer or by diminishing of the instruments but the fire shall neuer goe out that it may not so do there is a lake of brimstone prepared to run into it and the worme neuer dieth Neither shal there be any comfort the remembrance euen of that they enioyed shall torment them 9 There is a people in Amos and Zephanie that put the day of the Lord farre off but it shall be vnto them a day of terrour and trembling On the other side let vs consider how the world waxing olde as a garment and all creatures become moath-eaten and worme-eaten the fruites stones and hearbes decaying in their vertues Against worldly Atheists the Prophet Zephaniah saith The Lord will seeke them and rather than he will lose them for finding he will seeke them with a lanterne and search them with a candle When we know the time must come we enquire of it and beholding God drawing some presently into the stage and knowing that others are reserued for the last iudgement the faithfull inquire for their hope the wicked for their feare Well as I would not haue men too curious Mat. 24 so could I wish them not to be too carelesse the first is ill the second is worse The day shall come suddenly and therefore neither curiousnesse nor carelesnesse is good only thus much is sure it is at hand but no man could neuer shew the fingers of his hand Peter sheweth that we must not measure the time after man but after God Some reason this some that but let vs remember that Deuterono 29. 29. The secret things belong to the Lord our God but the things reuealed belong vnto vs. Let no man thinke by an allegorie to reach to that which the Angels themselues cannot comprehend For if one should say that as there were foure thousand yeeres before Christ his comming in the flesh so there should be foure thousand before he came to iudgement were it not as like a quidditie as they harpe on and yet both vntrue If we looke on Cyprian and Tertullian we shall see them to haue thought the day to come in their times Here the Fathers haue roued much but all like to misse the marke Let vs know that thâ— neerenesse is not in respect of vs but of the speaker who onely knoweth what is neere and let vs content our selues with this that in respect of eternitie nothing is long that shall haue an ende When the Apostles then say it is neere so we may say it is neere and no difference But as the Day was then neere so the Houre is now neere neere I say in respect of God and of eternitie And as the promise accomplished was neere to God 4000. yeeres before it came so it is not in the fadome of mans braine to tell how many dayes or yeeres wherewith God is not gouerned is farre or neere vnto vs. The Apostle Heb. 10. 25. sheweth the time to bee neere and that it is within the view of the eye because the sacrifices of the Iewes are abolished the true sacrifices are offered and the Gospell more or lesse is vniuersally preached But among al reasons this moueth me may moue
thunderbolts And if we consider it well if one be slauish the multitude is as a waspe the great man like a Lyon with bloodie â—eeth and therefore of greater force If we vrge the multitude a man may caution against them they are but sculles without braines authority is a great scholler if such a Rabbi be of the opinioÌ„ it is not like they should be out of the way Men commonly say that there are but the great matters of the Church and common-wealth to be cared for other matters are but rattels for children to play with But Dauid prayeth as well for the little hils as for the great mountaines and Christ saith we must be faithful in little and if we cannot better one talent the Lord should do iustice if he shuld put no moe into our haÌ„ds Elihu supposeth that in the Rabbins must needs be wisedome yet after he perceiueth that the greatest is not the wisest but the inspiratioÌ„ of the Almighty giueth wisdome Kimkie writeth that in their colledges they suffered the younger schollers to speake first to shew their opinions that they might not be oppressed with the authoritie of the elders and then afterwards the Rabbins and this order is kept in diuers Vniuersities vntill this day Many will say I had rather erre with Plato than speake truth with another a most prophane sentence And marke how these men going thus against the holy Ghost doe euen destroy Logike it selfe For what argument is this such a one saith it therefore I may doe it It is not against reason And to doe that which is nought and then to affirme it by authoritie young schollers haue learned to hisse it out and yet our Rabbins vse it themselues and cannot learne to denie it when it is vsed of others Againe in authoritie we know that it is required both that the author be not deceiued for if he be blind the blind followeth the blind also that we be sure that he will let vs know the truth But the holy Ghost saith all men are lyers therefore they will deceiue and our knowledge is in part euen in that part of our ignorance may the controuersie fall out and all our goodnesse is as a stained cloth and therefore no warrant is for vs in men but in God onely who hath all skill goodnes and therefore him we may follow not men and vnlesse Christ come down and worke among vs we may follow no mans example Cursed is the man saith the Lord Ierm 17. that maketh flesh his arme This Axiome and error was once in diuinitie The Pope cannot erre therfore the curse of God was on it we at this day denie it and say Pope Councels Church may erre This we say and hold in diuinitie but in morall matters wherein are most slippes wee haue let in the former Axiome Here Protestants will set themselues vp a Pope yea many Popes but the curse of God remaineth on it for flesh is their arme With great reason therefore the holy Ghost setteth it downe This were plaine enough if men had not a prodigious spirit of errour in them but for all this this is the fig-tree still and they that haue eaten the forbidden fruit come hither for fig-leaues Rabble such a one Looke through the bookes of the Prophets and you shall heare the people alwaies answere our fathers did it our Princes gaue vs leaue our Prophets defended it Let vs resume the argument of the Eunuch to Micheas he saith behold all speake good to the King for therein lieth the force of his argnment for it is as forcible to a carnall man to say the King would haue it so as all the Prophets to denie it Now I will shew you how a King was moued with this argument that you may see the force of it 1. Sam. 29. Dauid must be gone from Achish to morrow before day saith the King looke you be gone Why saith Dauid what haue I done thou hast done good in my sight saith the King neither haue I found any euill in thee Why then must I goe my Princes fauour thee not saith the King they thinke thou art not good Is that enough Dauid proceedeth and defendeth himselfe The King replieth thou art in my sight as an Angell of heauen but the princes of my people will haue thee gone Here the King is carried away with his Rabbins A strange thing that the King should thrust him out whom his owne heart iustified for two or three sonnes of Beliall Ioh. 7. they send to Christ two or three to entrap him in his speech they returne and say we neuer heard man speake as hee doth this was it onely that caried them Doe any of the Scribes and Pharisies or of the rulers fauour him But Ioh. 19. yee shall see the strangest thing of al they would haue Christ to be put to death wee haue a law say they by which he must dye The maior followeth for he made himselfe the sonne of God the law is Leuit. 24. So that their syllogisme might seeme very good but their minor was naught Well the law would nothing moue Pilate therefore they seeke a new argument for Pilate and that is If you let him goe Pilate you are not Caesars friend Presently against his owne conscience hee condemneth him to death Will you not doe it why Caesar will haue it so yee see then what force is in this Logicke argument and no doubt it will moue vnles wee put off both Pilates and King Achish nature 12 Euery sin hath two reasons for it an open and a secret reason the open is to blind the world withall yee shall see it in Iudas his open reason was the poore better it is the poore should bee prouided for than waste should bee made his secret argument was the bagge hee carried the bagge and paid himselfe for the carrying So that whatsoeuer they pretend the secret reason is the bagge The second argument is made out of the Smiths forge but schollers cannot answere it By Diana wee get our gold saith Demetrius and therefore great is Diana So that Diana shall be great if wee can get by het This is their secret argument profit makes it honest Thirdly we set downe with our selues euen to consume our selues so we may get And for this looke 1. Sam. 23. in Sauls oration Hearken yee sonnes of Iâ—mini can this sonne of Ishai giue you fields and vineyards and make you captaines ouer hundreds and thousands No no it is I that can doe it and will yee then follow him So that he that can preferre you or giue you a field or a vineyard either in Church or Common-wealth him yee follow So Balaac saith to Balaam Why come ye not when I sent for you am not I able to preferre you So that is alwaies their inward argument whatsoeuer is pretended outward Their fourth reason is this It is foolish to stand against him the King
successe in our affaires or see his loue in our correction and in exercising our faith 8 The people of Israel are said to feare God when hee destroyed their enemies and spared them This fruit we must haue in vs of all Gods works as well as they They did not onely feare but also beleeue which sheweth their feare to be godly for that feare onely is godly which is mingled with faith Then whatsoeuer feare wee haue it is nothing except it either confirme vs in the loue of the word or else doe turne vs thereunto that so we may beleeue 9 It is the Lord that smiteth the hearts of his enemies and giueth courage to his children as pleaseth him Ioshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were throughly perswaded then would wee neuer feare in any good cause then could not the policy nor power of men dismay vs. Againe wee would be warie to deale against any of Gods children least while we striue against them we resist the hand of the Lord. 10 Ioseph might haue had many excuses when he laid vp the mony in Pharaohs house as that hee had Gods people to prouide for hee could not be espied yet did the feare of God truly grafted in him stay him from vnfaithfull dealing It may bee noted then that the feare of God causeth obedience and though wee might seeme to haue excuse and though we could escape the iudgement of men the law is not giuen to the iust but to the vniust If then the commandement onely doe keepe vs in obedience we haue not receiued the spirit of God if then we will either trust others or be trusted our selues let vs teach and learne this feare of God In that Ioseph would not deale vnfaithfully with a tyrant wee learne to vse iustice toward the wicked contrarie to the Familie of loue who because they thinke all things are theirs therefore it is lawfull to come by them as they can In that Ioseph would doe nothing without Pharaohs consent wee learne to doe nothing without those ordinarie meanes that God hath appointed CHAP. XXIX Of Friendship familiaritie familie and Fathers THe friendship with the wicked is such that to saue themselues they wil endanger their friends as we see in the King of Israel with Iehosaphat 2. Chron. 18. 19. 2 Wee must beware that wee neuer further sinne but if wee loue God wee must loue them whom God loueth and hate them whom God hateth Psalme 15. 4. 139. 21. 22. how dare many then hand ouer head and without choise bee friendes and ioyne in league with Gods enemies Prouerbs 29. 27. 3 We may haue familiaritie with some in whom though there be no great loue of religion yet there is no misliking of religion nor loue of heresies But our acquaintāce must be in outward things wee must beware our league proceed neither to the worship of God nor matter of mariage 4 The sinne of the master of the familie indangereth the state of the whole familie as wee see in Abimelech 5 It is the duty of seruants to couenant with their masters that they may so serue them as that they may serue God 6 When wee haue met our friends and haue done our ciuil dutie of salutation we must not there rest but proceed to talke of spirituall matters that we may edifie one another 7 He is a diuell that is euill among good but he is good that is good among euill 8 We become often hardned in our hearts in the companie of the godly because wee presume too much one of the goodnes of another 9 It is a good thing to haue the acquaintance of a good man for a good cause 10 Moses taketh Aaron and Hur with him knowing his owne infirmities though otherwise we see hee was a man of rare graces and great strength So it is often saide of the Prophets that they had euer some with them and the Apostles are sent by two and two to preach that one might help another Christs also sometimes takes Peter and Iohn not that he had neede so to doe but because he would leaue vs an example which we must follow being ready to vse all helps for our infirmities which the Lord shal offer vnto vs. We must not stay in our selues but vse the aduice of others for this cause it is saide that two haue better wages than one and that if one fall the other may raise him vp Where we see that when men agree together one grace of God doth set on fire another and the more the better if they consent together for a threefold cord is not easily broken yea though wee take such to vs as are inferiour to vs in gifts yet if they be faithfull the Lord by them may helpe vs as Hur was farre inferiour to Moses and yet Moses was strengthened by him And where as Moses in prayer takes but two with him wee learne to make a choise of our companie for that but few being faithfull may more profit vs and preuaile with God than a great multitude which haue but a shew in them 11 Great is the loue of nature Ioseph could not dissemble it for that hee was faine to bee alone that he might more freely breake foorth in teares to his breathrē Yea euen that rough Esau when he saw his brother Iacob a farre off his heart melted in him And like as no affection of loue and liking is so vehement whilest it lasteth so no contention is so bitter and so deadly as that of brethren A Christall broken will neuer be set together againe and there is no water will prooue so exceeding colde as that which hath been once heate Wherefore let men endeuour by all meanes to cherish naturall affection and the rather for that the spirit of God prophecieth that in the last dayes men shall want naturall affection 12 Fathers wee commonly count and call them of whom wee are by nature or vnder whom we are by gouernment whether ecclesiasticall or ciuill or behind whom we are in age and in gifts Augustine consesseth he rebelled against his father in heauen when he refused the instruction of his mother on earth for though thē saith he I could not see what shee did yet now I see that thou O Lord speakest and not shee alone and thy instruction was refused when her teaching was neglected Needfull it is then for fathers to bee taught of God who for that they bee fathers are to bee heard wherein they doe teach from God Ciuill fathers are carefully to furnish themselues with knowledge that they may learne to know when to strike and when not to strike for if they strike when God doth not command them what are they better than murtherers If they strike not when God commandeth what doe they but charge vpon themselues the sinne and punishment of others 13 That our spirituall fathers had need of God to be their teacher
allured me to sinne I might haue beene farre from this Againe great comfort is in this doctrine by giuing vs this assurance from the Lord that how weakely soeuer we walke with God so it be sincerely it is his good pleasure to account of vs for good First the diuell if we haue our hearts vpright with God that we will be aduersaries to our owne corruption that we may be fouourers of Gods glory he shall be but as a Chirurgion which lanceth our impostumation to preserue life howsoeuer he purposed to haue gored vs to the hart to haue depriued vs of life Let vs see this in Ioseph and Dauid both men of one mould renewed by one spirit allured to one sinne Ioseph a young man vnmaried for his person beautifull for his authoritie a gouernour of his maisters familie for his fitnes to commit sin prouoked by his owne mistresse yet grace restraining his corruption he withstands her to the face he resisteth the occasion he feareth but subdueth his owne corruption and so by Gods goodnes obtained a gracious issue out of his temptation Dauid a man now striken in yeeres not so dangerously assaulted with the occasion of sin in respect of the distance of the place suffering the occasion offered to his eye to ioyne in league with that corruption which was in his heart was sodainely snared slauishly yeelded and was fouly conquered The woman was obiect to his eies his eie openeth the way to his hart his hart corrupted his hand and so that sin grew to age was perfitly accomplished In what measure we are regenerate in what measure we withstand our corruption in that measure we are sure to preuaile against our strongest temptation And looke how we faile in these so we lie open to yeeld to our temptations whatsoeuer Now to come to a more narrow triall of our selues we must search out and espie our corrupt nature either by our afflictions or by our affections Such is a man as he is in temptation If trouble doe not ouer-turne him if feare cause him not to fall if temptation cause him not to denie the truth then his heart is vpright then hath he cause of comfort but if for feare he faint if for troubles he turne away if in his temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he giues occasion of griefe to others and matters of humbling to his owne conscience There is a certaine disease common to all men to suffer their eyes to wander and not to lay the raine vpon their thoughts but letting them range without check or controlement to all sinne and lightnes of minde Thoughts breed in vs or stirre in vs a tickling delight desire to sin This Ecclesiast 11. Salomon goeth about to stoppe but because it cannot be brought to passe in the children of perdition therefore in that place he doth cleere himselfe of their bloud by bidding thē walke on in the thoughts of their hearts Of this a father speaking thus I did walke in the Cloyster of mine heart He maketh the walke of his heart much like the walke in a cloister that is in a secret place where no body seeth or heareth him but onely he of whom Augustine speaketh He that seeth thee when the candle is light and when the light is out in like manner him feare There is also a walking of the eye which is compared to that of Dauid in the top of his turret and to a gallery or place of prospect to see far and neere into the world A disease incident to this age who cast their eyes into all corners of the earth suffering them to seaze vpon any obiect whatsoeuer whereby they find matter to worke vpon Briefly we are not to yeeld to our affections or if we haue yeelded we are not to kindle them we must not gather sticks as Ieremie speaketh to keepe in the fire The reason is this weedes will grow fast enough and the suggestions of Sathan intertained and accepted being offered are sufficient to condemne vs. CHAP. XXXV Where is taught how we must narrowly watch ouer our heart and ouer our affections for many causes THe walking in the waies of our owne hart and of the lust of our eies are the two heads of all wickednes our inward motions and our outward occasions must both breed in vs a carefull conscience and warinesse In the Prouerbes Prophets Apostles we are bidden to restraine our heart and to make a couenant with our eyes and the outward senses These things are confessed daily and amended slowly whereof followeth that transgression of the law and that vniuersall sicknes that we daily confesse there is no health in vs which all commeth from the waies of our owne hearts This word walking hath relation vnto an allegorie For imagine we haue here no naturall citie Heb. 11. as we haue not indeed our countrie being Paradise from which Adam fell by transgression and we being here as banished as Augustine calleth vs haue receiued a new title in Christ who was content to set ouer his owne right by purchase vnto vs. Whereupon it is presupposed that we haue the naturall affection which euery man hath to his owne countrie thorough a wildernes wherein are many waies brought shortly to these two of the one Dauid speaketh Psal. 119. I will run the way of thy commaundements and this is the right way we may well runne in it The second way is the way of our owne hearts and this is the euill way whether it be by the right hand in sinning outwardly and in sight or in sinning secretly on the left hand If we meane to come to Paradise we must leaue this way and walke the other way for this will leade vs to iudgement Eccle. 11. 9. In this way are three things to be considered alluding to the peregrination of the Israelites through the wildernes The first is the little light shining in a darke place which answereth to the word in steede of which we haue a false light the desire of our owne heart The second thing is a guide which is Christ and the Saints that are gone before vs vpō whom we must looke as the author to the Hebrues willeth vs to which answere our false guides when we say we will follow the steppes of our forefathers The third thing is the companie in the way which are the great store of seducers to lead vs out of the way the Diuell chearing them forward It is a signe therefore we are in the wrong way if we do nothing but that we see the greatest part of the world doth How il soeuer the way be and wheresoeuer it lieth euery mans way is right in his owne eyes Prouerb 21. and we will defend whatsoeuer we doe There is a searcher of the heart who saith
Camels haire we as though we would correct the Lord for some insufficiency in his worke deuise strange attire Of one beast we haue the skin of the other we haue the furre of one bird we haue one feather of another another feather We carrie a pearle to shine on our finger and a burthen of silke to glister on our backes yea wee were the very excrements of some beasts and then we thinke all this is of our selues And that which is more we giue not rest to the dead but we borrow of them to set on liuing bodies as though the Lord had not perfected his worke in it vnlesse we our selues make the worke more beautifull And yet more monstrous is that which maketh me maruell what our proude dames meane to set vp signes in their forheads Tauerners indeed haue signes to call in all that goe by freely to come in and there to haue entertainment and what can be thought of our signes on womens heads but that they meane to make tauernes of their bodies to entertaine whosoeuer will come to them Well if neither the Prophets can preuaile nor Preachers can profit to the taking away of this pride I will say that as the Lord will not let his spirit alwaies to striue with man so will he not let his word alwaies striue with man but they shall die in their sinnes in which now they lie in peace and without all reclaime they shall goe to the Hels with which they haue made a couenant 13 Man seemeth to be great he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is naturae miraculum mensurarerum omnium but better things about man than these Augustine reduceth to foure letters of his name the 4. parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby hee would signifie that it was either a Compendium of the whole world or that he had dominion of euery part of the earth Besides Adam is said to be the sonne of God euen by adoption I confesse it to be a great dignitie but then we must know that it is rather in the great goodnesse of God than in the worthinesse of man and all these titles which he giueth to man as that he calleth Magistrates Gods and Ministers Angels and the Apostle saith Ye are a kingly Priesthood these doe not so much declare the excellencie of man in himselfe as the great goodnesse of God that he should vouchsafe to communicate some part of his excellencie with man yet man must not so suffer himselfe to be flattered of Sathan that he thinke better of himselfe than he should or lesse reuerently of God than he ought The diuel feeling the fruite of his former pride when he would needs trie how well Gods seate would become him hee would faine haue brought man also to the same presumption that hee whose felicitie hee now did enuie being found in the same fault might haue tasted of the like punishmeÌ„t with him And without doubt al men should haue done had not God of his great goodnesse otherwise prouided for man But what is man that God should so wonderfully prouide for him leauing his owne Angels vnprouided for I meane those that were his Angels before they fell Surely if we consider man not as he is in Christ but in his owne nature we shall see what he is not a God as hee would haue bin nor as an Angell as he shall be but such a thing as may â—eare any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extenuation that can be deuised yet our corrupt nature is readie to dispute with God and wee will not feare to say vnto God as Iob said vnaduisedly chapt 13. Who is hee that will pleade with mee then speake thou and I will answere thee or let me speake answere thou me Thus Iob challenging God to disputation was readie either to answere him or to replie vpon him But what art thou O man that disputest with GOD And indeede when God being prouoked to disputation had disputed with Iob a while had vrged him very sore Iob could answere him nothing but this Behold I am vile what shall I answere thee I will lay my hand vpon my mouth Once haue I spoken but I will answere no more Alas then what is man either in wisedome or in worth In wisedome though as Zophar said Man would be wise though he be but a young Asses colte what is hee to GOD In strength nothing for though the Lord had neede as hee hath not what could man helpe him Man is not great in viewe nor a rocke in his flesh a little paine doth trouble him a small disease doth cast him down a little affection carrieth him hither and thither and though he ouercome all these yet he is weake to resist death and if we could doe the Lord good I thinke he would not vse vs because we are by natare readie to take part and to ioyne hands with the enemie against God himselfe Againe mans time cannot be great being but a spanne long and yet a little Emot will be long in creeping the space of a spanne this time is the time of a post bird arrow or thought a post hath but a small time a bird in her flight hath lesser and an arrow lesse than that but a thought hath almost no time at all And in my iudgement besides all this there is great reason why God should not make any account of man if it please him to vse lege talionis because that man doth not make any account of God and seeing we esteeme not God I see no reason why he should esteeme vs and that we doe not esteeme him this shewes that we preferre before him our profit our pleasure and all Our parents left him for an apple Ahab had rather haue Naboths vineyard than haue him we all like our pleasures better than him generally we will not sticke to sell bodies and soules for a little thing and indeed for lesse than Esau sold his birthright But of all places to shew the mercy of God in chusing vs and our vilenesse being chosen the Apostle â— Cor. 1. 27. bringeth in fiue notable tokens of them whom God hath chosen whereof foure are very base and the fift is lesse than nothing 1. The foolish things of the world 2. the weake things of the world 3. the vile things of the world 4. things that are despised 5 things that are noâ— CHAP. XXXVIII Of hypocrisie and hardnes of heart HYpocrites turne the inward side outward the godly turne the outward side inward the hypocrite beginneth where the godlie man endeth and the godly man begins where the hypocrite endeth the hypocrite gallopeth into great shewes at the first godlinesse proceedeth in holines by de grees as being troubled with a great house of sinne which they are faine to draw after them 2 We must not professe all outwardly
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
will haue men be of their mindes or they will turne iustice into wormwood that it shall be as bitter as wormwood to the good man to doe iustice for my part I would Achab troubled Israel no more though Eliah beare the blame 9 Hee saide that when hee considered how Noah Moses and others fell in their latter daies and how the most excellent haue fallen hee most earnestly prayed that the Lord would take him out of the world before that his life should bring any offence to the Church of God 10 Iacob and Esau cannot agree in one wombe Sarah and Agar cannot agree in one house Isaac and Ishmael must not dwell together there is no agreement between the children of God and the children of Belial 11 Moses was angrie and is commended for it so that euery anger is not condemnable but to be angrie without a cause and without measure Some men will bee angrie for their owne cause and very hot but in Gods cause they will not bee angrie at all this is a fleshly anger but when men sinne either to the dishonour of God or their owne destruction then to be angry is a good anger if the saluatioÌ„ of our brother doth moue vs therto not our owne iniuries for we can beare with patience iniuries so farre as priuately it concerneth vs but when it toucheth GODS glorie we cannot but be angrie Some are angrie for euery thing and in light matters and yet not in waightie matters then let those men take heede for these are very faultie But if we be like the Lord not marking what is done amisse nor being angry continually that we had rather be loued than feared and according as the matter is so is our anger then is it good otherwise it is not to be allowed for as the Lord doth vse more meanes to cause vs to loue him than to feare him so ought weâ—o doe and to bee more carefull with loue to winne than with anger to compell The Lord is slow to wrath and anger resteth in the bosome of fooles whereas a wise man will represse anger Then let our anger be according to the fault a light fault a light anger of small continuance but we must beleeue the Lord to bee greatly grieued with great sinnes In Gods cause some men are moued when themselues are also touched but if themselues be not touched they can be quiet but when their brother is hurt though God bee dishonoured they care not If we see our selues moued but then when our selues are touched let vs suspect the want of faith of loue and zeale of Gods glorie and thinke wee stand too much to our oâ—ne praise but if we cannot be content when the things doe not touch vs but euen the glorie of God doth moue vs to anger then is it good and of God Though some be our very friends yet we can be most angrie with them when they fauour vs and when they displease vs we can remember the old loue and so still mingle anger with loue and if I can bee angrie with whomsoeuer I see the same sinne in then is it also of God and to be allowed and indeede true Christian anger will sooner bee to his friend than to his enemie Againe when wee can first beginne with our sinnes and be more angrie for them than for others for no man can euer bee angrie for other mens sinnes which cannot be angrie for their owne and this is that which Christ saith Cast the beame out of your own eyes c. But when our anger first beginneth with our selues and that there is no sin which wee would willingly rest or fauour our selues in then if wee bee angrie with others for the same sinnes this is of God if we cast the first stone at our selues and if the sinne bee in vs we striue against it if it be not we feare it may bee and therefore studie to preuent it Againe when our anger doth let vs from doing any duties to them which wee are angrie with then is anger to be misliked but when wee are readie to shewe all duties to them as to pray for them and all other duties of loue then let vs haue here a testimonie of good anger but if it make vs to haue a troubled minde though it be for a good cause it is to be respected for the workes of Gods spirit in vs doe not hinder one another but rather doe further and if we were colde before and yet now shall be quickened to prayer and other good exercises this if we finde it is a note of good anger Againe our anger for the breach of Gods commandement is ioyned with a compassion ouer them which haue thus offended because of the wrath of God which hangeth ouer them thus was Christ angrie and sorie Mark chap. 3. and also when he wept ouer Ierusalem and Paul 2. Cor. cha 12. ver 21. faith he should be humbled when he commeth with a rodde to them and therefore he describeth fleshly anger that they were puffed vp 1. Cor. 5. Rom. 15. Wee should support the weake and be so grieued as though we had done that they haue done When wee see the sinnes of others wee must bee so grieued as if we had done them our selues Christianitie hath griefe flesh hath ioy in the sight of the sinnes and infirmities of other men 12 Worldlings being poore looke onely to the iniurie of men and being sicke looke onely to the meanes and in whatsoeuer trouble they are they are like the dogge that looketh to the stone and not to him that throweth it because they know not that the Lord is the healer but thinke it is by fortune and not Gods prouidence and therefore they looke not to God nor their sinne at all or els looke onely to the angrie countenance of God and so come to miserable ends Therefore it is a blessing of God to see that for his sinnes a man hath any trouble The contrarie commeth to passe by the ignorance of Gods prouidence which must by faith be beleeued as the creation is and therefore a man may see and yet beleeue not Gods prouidence for God hath time and all things that in time come to passe be in his hands Eccl. 3. So both must necessarily be beleeued for they are both the first article and one without the other cannot be beleeued Then let vs beleeue that hee is our healer and therefore when we are stricken let vs looke if wee haue walked well in our calling then is it for our triall and in the end we shall haue euerlasting ioy but if wee want a good conscience then let vs know it to be for our sinne therfore looke to the law where we shall see though not the particular sinne yet one of these which God hath ordained to keepe vs from sinne as wee shall see it is either for that wee haue not heard the word nor prayed nor been thankfull or not receiued the
hell what if there be a punishment So when we haue made vs a commandement to our selues out of that Pasâ—e feede then at length we shall come to say what if Christ his meaning was not sometimes and by another Then they would giue that they got and a thousand times as much more if they had it to be ridde of that if peraduenture In a doubtfull precept note that which is lesse Austin hath this rule This sense is good and godly and so is that holde both for feare of quidsi what if I tooke the wrong sense In a matter of controuersie remember both waies Who would not be their schollers who may be so indifferent but it is not so There is a rule out of Seneca I doe the rather alleage him because the fathers tooke many things out of him and I suppose there was in him something aboue nature One wrote vnto him to knowe how he might knowe riches were not the chiefe felicitie and that vertue was He sent him word that whether vertue were or no is was neuer doubted but whether riches were it hath beene a controuersie chuse that which neuer came into controuersie So whether to do our duties diligently be good or no it was neuer doubted but whether by another or sometimes our selues it was doubted of in the most ignorant times But this subtle dispuring as Paul calleth it will prooue foolish and this shifting of things by distinction vnlesse they be grounded on the word of God Austen held it wisedome to acknowledge a fault where is none the wise man faith I was afraid being sure of the truth I dread all my doings this is the reason of the regenerate man CHAP. L. Of Gods promises excellencie and truth of Gods word and how â—he wicked abuse Scriptures IT is a thing worthie the standing on to consider how the Apostles out of God his propromise deduce arguments of obedience as among many 2. Corin. 7. when the Lord hauing promised that whether wee abide in our houses hee will dwell with vs or whether wee will goe abroad hee will walke with vs or if we be afflicted he will receiue vs out of this promise the Apostle bringeth a conclusion that wee should therefore cleanse our selues This would see me a strange consequence that seeing wee are cleansed wee should cleanse our selues for some haue made a cleane contrarie conclusion laying wee are cleansed let vs defile our selues seeing grace doth abound let vs sinne 1. Corin. 7. The Apostle in the person of the godly reasons thus the time is short let vs therefore vse this world as though wee vsed it not The same Apostle out of the same premisses in the person of the licentious liuer frameth a cleane contrary conclusion as 1. Corin. chap. 15 Tomorrow we shall die therefore let vs eate and drinke let vs vse the world because wee haue it let vs stuffe our selues with pleasure because our time is not long So runnes the tenour of their conclusions Because God hath mercie enough in store and Christ his blood cleanseth vs from our sinnes therefore faith the carnall Gospeller least the blood of Christ should want matter and mettall to worke vpon let vs wallow in sinne for Christ hath blood enough to cleanse vs. Well the Apostle I say reasons in a contrarie manner Christ hath washed vs let vs not therefore defile our selues againe and that which is more strange he deduceth feare out of the promise Wherefore for our vse we must learne whether in reading and hearing the promises of God the same minde be in vs which was in Paul when hee saide and saide truely that hee had the Spirit of God in him and nee that draweth out this conclusion of the promise of God We are raised therefore wee will raise our selues let that man know hee is of the same spirit that the Apostle was But he that concludes on the other manner We haue promises let all goe where it will that man must suspect his estate hee makes not a good conclusion And as that so this is true the nature of God his promises is not to be a placard to sinne but a perswasion a motiue an inducement to holinesse of life and to the feare of God So that they that vse the promises as they doe saying God is mercifull Christ dyed for vs. The Lord will forgiue vs and so stuffe themselues with promises till they haue made them a pillow for sinne they abuse themselues True it is that the sweete Psalmist saith Psal 131. Mercie is with God What Not to make bold with sin but to feare him Such sophisters then shew by their reason of what spirit they are and to whom they belong that is to the diuell For seeing it is of the mercy of God he is become a great preacher and publisher of God his promises and yee shall not haue a promise but he will alleage it hee is a greater enemie against Moses and against those that vrge the law calling them Moses his Ministers and Doctors of Despaire and all to this end to sow promises vnto vs that we might take no thought but still make this conclusion Christ hath died be bold to sinne It is good therefore for a man to watch himselfe whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse which if hee haue that man may hope well of himselfe For the nature of a promise from God excludes securitie and therefore it must end in feare 2 We pronounce that the nature of a promise excludeth deserts deserts I say not debt for so wee should heare of it so often as mention is made of praying rewarding and rendering Against the Papists wee say therefore there are two debtes the one of desert as hire is due to a labourer for hee hath deserued it the other a debt of promise which is as well to be rendered as a debt of desert For example because I would make it plaine when the daughter of Herodias daunced before Herod he in the vanitie of his braine made a promise of giuing her any thing she would aske euen to the one halfe of his kingdome and after for the â—endering of his promise he made a coÌ„science of his oath Now no man I suppose that is of any valour thinkes that this vaine exercise deserued half a kingdome in his valuation for it deserued rather another thing far worse but the debt that is due is not of desert but of promise Shee could not come and say giue me because I haue deserued but giue me because thou hast promised No more can wee say vnto God wee haue done this pay vs but thou hast promised to vs therefore graunt vs what thou hast promised though nor to vs immediately yet to Christ by desert to vs for Christ his sake by promise thou hast made it a debt and to goe yet more narrowly to the nature of
note that both prosperitie and aduersitie drawe vs neere to God if wee haue once receiued the Spirit of God but without that in their owne nature they are forcible to drawe vs away from God as may bee seene in the Israelites who for all their trobles in Aegypt could not bee brought to the Lord let vs learne then to glorifie God in our owne present estate and to vse that well and then shall wee bee prepared to â—eare well whatsoeuer commeth Iacob at his death giueth his Sonnes that which hee himselfe had neuer the possession of which declared his faith grounded on the word for heâ— faith God said thus Thus must we beleeue when wee haue the word though it seeme ridiculous but wee must not beleeue without the word CHAP. LVI Of Prophecie and Preaching THe office of a Prophet is not onely to foretell things although many did so the grosse vnderstanding whereof hath put downe our prophecies but also to teach to pray and plainly to interpret with a fit application to the people by the reuelation of the Spirit 1. Corinth 24 Genes 18. and 19 Number 11. Deuâ— 18. 1. Sam. 12. This reuelation commeth sometimes by meanes sometimes extraordinarily but alwayes spirituallay for this difference is betweene prophecying and teaching that a man may teach that he hath learned in the Schooles but the other hath a further reuelation of the Spirit to applie the word to times and persons fitly that euery one may haue his portion Reuelation is ordinarie or extraordinarie ordinarie when hee spiritually speaketh of the word as the word of God with power deuiding it aright as the Apostle Pauâ— saith If any be spirituall let him vnderstand what I say Extraordinarie when by some reuelation of Gods Spirit hee can note and specifie the time or manner or place of Gods threatnings here againe I say as the Apostle saith If any be spirituall let him consider what I say and the Lord giue them vnderstanding yet this is not to bring in the reuelations of the Familie of loue or any other Heretikes which dreame of such things as are not in and according to the word 2 To receiue a Prophet in the name of a Prophet is effectually to profit by their doctrine for all things are written for our learning so are all gifts which God bestoweth vpon others 3 As they that receiue a Prophet in the name of a Prophet shall receiue a Prophets reward so he that is receiued in the name of a Prophet must performe the dutie of a Prophet 4 It is one thing to speake daily by meditation and to beate vpon the consciences as a Pastour and another thing to set downe a thing with iudgement and deepe studie as a Doctour must doe 5 There are three kindes of false Prophets The first teacheth false doctrine The second teacheth true doctrine but applieth it falsely The third teacheth and applie well but liue ill 6 It is good to preach according to the state of a mans owne conscience vnlesse wisedome require a consideration to be had of the time person and place 7 Pastors were not able to deuoure their great paines to the people vnlesse they should consider what paines Christ deuoured for them and that their paines may bee the more profitable as the Pastor or Preacher should pray for the people so in like sort the people should pray for the Preacher 8 We care not though the Lord accuse or condemne neuer so much so he doth it in another court and touch vs not So long as Ieremy prophecied against Edom against Moab against Ammon or against mount Sâ—ir so long presently after the threatnings the people would goe to the Church they were willing enough to heare the burthens of the Lord so long as it concerned not Iudah and Ierusalem but when he came to the burthen of Iudah and Ierusalem then they say the Lord hath not sent thee thou art taught to speak euil c. Wherefore wee must bring our selues to this to bee as glad to heare and with as great patience the action of the Lord commenced against vs as against any other And we may note it as a fault and marke of false Prophets to prophecie against other countries and to be full of generall tearmes but to come to particulars that they were loth to speake and others were loth to heare Being at Samaria they speake against Ierusalem and being at Ierusalem they speake against Samaria being at Bethel they prophecie against Gilgall and when they are at Gilgall they speake against Bethel at Dan against Sheba at Sheba against Dan. This is a sinne of false Prophets the true Prophets doe not so 9 The honour of a Prophet is not from the breast of his Mother it is not so materiall who was his father as who was his teacher In whom chiefly is to bee considered what the Prophet speaketh how The Prophets did somtimes threateÌ„ sometimes promise sometimes comfort sometimes reprooue but this they did rather as teachers than Prophets as whose proper function specially was in speaking of future things we doe not so much imbrace good things as wonder at strange things The Prophets spake that by inspiration which they knew by reuelation God disposing both their words and writings so that all that they spake and wrote they did but as instruments from God so great a difference is there betwixt our speeches and theirs Though we conceiue exquisitely how long are wee before we can speake And when we haue meditated wel doe not our tongues falter in our mouthes Though our tongues vtter most the puritie of knowledge when wee vtter the wisedome of God yet when herein we adde much indeuour how sore we grieue our hearers sometimes by obscuritie sometimes by vnsauorie and sometimes by vnseemly speeches In things of arte or reason be they Prophets bee they Apostles be they Euangelists or be they Pastors they may be deceiued Was not Moses counselled by his father in law Iethro Was not Peter conuicted of error by Paul Was not some of the Prophets conuicted by Ieremiah and Ezechiel But how then are the bookes of the Prophets so generally allowed Answere is that the Prophets were exempted from all possibilitie of errour in those things which they receiued by diuine reuelation indeede they must be voide of errour because God teaching them immediatly euery word and writing is voide of errour But how shall wee know that these their bookes were of such diuine reuelation and deliuered from God himselfe We must know that the certaine knowledge hereof to the prophets was one and to the hearers was another The Prophets by vision most certainly knew that the things they deliuered were from God The knowledge and certaintie of these things were confirmed to the hearers by miracle and oracle by miracle the persons of the Prophets were authorized for without doing of miracles they were accounted of as the
inditement to be executed there against some sinne Therefore when we blesse our selues for our riches and say the Lord be blessed for my wealth this is a goodly inheritance My lines are fallen in a faire place we must also say though this also be a good saying All this I haue of the Lord and hold whatsoeuer I haue of him doe I keepe that part of the couenant which is of my part as he hath performed his part of his condition with me If I doe then I am no vsurper for he hath giuen me a condition and I haue kept it he commended knowledge to me and I know in knowledge so that I am able to make an account of it c. but otherwise though I neuer come for any other sinnes to iudgement yet our action for dwelling in our possessions is sufficient to stand against vs. For if we keepe not the couenant the Lord hath or will enter an action and to thee or thy posteritie he will surely performe the execution of it CHAP. LXI Of Sacraments GOd might haue wrought miracles without the rod which he willed Moses to vse for he vsed it not for himselfe but for Moses and the people of Israel to helpe their infirmities So must we receiue the Sacraments as helpes Contraâ—aereticos And as the rod in it selfe was a common rod but being appointed of God for more excellent vse was so to be accounted of them So water bread wine although in themselues common yet put apart for the vse of the Sacraments are to be esteemed and receiued as the ordinance of the Lorde for the strengthening of our Faith wherein also the Lord will trie our obedience whether we will worship him in these things which haue so small a shewe 2 The neglect of Gods Sacraments doth prouoke him against vs as it did against Moses for the neglect of the Circumcision of his Sonne The Lord met Moses with some such affliction as that he was readie to die according to the threatning Gen. 17. Where we may see the neglecting of Gods ordinance punished but not the want for Moses did omit it either to please his wife or his father or both wherein hee honoured them more then the Lord. The like is said of the Passeouer Num. 9. Deut. 27. Our Baptisme and the Lords Supper doe answere these Sacraments therefore the neglect of them requires the like punishment Wee haue no lesse grace offered to vs in our Sacraments then they had in theirs if they then were worthily cut off much more are wee if we refuse either of our Sacraments vnlesse it be for necessities sake And although the Lord doth not presently meete vs as he did Moses yet is he the same God as in mercie to those that vse them in Faith so in iudgement to take vengeaÌ„ce vpon the contemners of them But some wil say they would come but the Ministers will not suffer them If the Ministers do hinder them without cause they shall beare their condemnation but if for want of Faith and repentance he doe stay them and be diligent and willing to teach and warne them and they still continue carelesse their blood shall be vpon their owne heads they can claime no part in the companie of Gods children for hee should communicate with them in their sinne if he should receiue them being vnworthie either for want of knowledge or because of sinnes which they lie in 3 The institution of the Passeouer Exod. 12. hath in it some things which are peculiar to the first celebration other some things which belong to the continuall obseruation as in the â—â— verse and before that they must not goe out of the doores c. These belonged to the first celebration of it afterward were not to be vsed because they had respect onely to the present Time therefore our Sauiour Christ offended not when they did eate the Passeouer sitting and went forth after the institution of the Lordes Supper some things were personall and had respect to the present time which were not after to be vsed as that it was to be eaten with vnleauened bread for then there was none other then that it was at Night in a parlor which was that it might be shewed that the other Passeouer was abrogated and this came in it stead other things that had no such particular respect are whollie and onely still to be obserued 4 We must be prepared to receiue the Lords Supper with sinceritie and holines which is the truth of the ceremonie of vnleauened bread for vnleauened bread had first respect to true doctrine as our Sauiour Christ himselfe expoundeth it Beware of the leauen of the Pharisies And this teacheth vs not onely to beware of all false doctrine as the doctrine of the Papists or such like which in it selfe is euill but also to beware that wee be not defiled with the corruption of the true doctrine which in it selfe is most pure for the doctrine of the Pharisies was much of it true yet somewhat mingled and otherwise defaced and this corruption of true doctrine is called leaueÌ„ because if it be suffered it wil corrupt the whole Secondly this hath respect to maliciousnes for so Paul expounded it The leauen of maliciousnes where also not onely the grosse sinnes are said to be of the nature of leauen but euen the very rootes of sinne maliciousnes Contrary to this are we commanded to come in a pure and sound religion and doctrine also in sinceritie and trueth of heart hauing respect vnto and hauing a desire to fulfill all the commandements of God Thirdly whereas it is called the bread of tribulation Deut. 16. 3. it sheweth with what affection wee must eate this Passeouer namely that as the poore man hath much paine and labour before he can get bread so that his hart fainteth with want or when all taste is gone by reason of his sicknes and when he hath gotten bread or findeth nourishment thereby he euen weepeth for ioy so should wee euen a long time bewaile our sinnes and repent vs of the euill which we haue done and euen saint for the desire of IESVS CHRIST that so we comming to the table of the Lord being refreshed may effectually receiue grace and be heartily thankfull 5 This is one great cause why the Family of loue and others doe with so deadly hatred despise our Sacraments because they neuer felt the power of them nor sought to haue by them the assurance of the merits of Christ conueied vnto them and sealed in their hearts Would we not then be like vnto this kinde of people in dâ—spising the Word Sacraments and other holy graces let vs not then rest in the bare vse of them let vs not come to them of fashion let vs not content our selues with hauing the outward things but let vs labour to feele in our hearts the power of the spirit let vs pray that by them the
spirit may worke in our hearts and in them alwaies let vs looke for the teaching of the spirit so shall it come to passe that we shall alwaies reuerently and worthily thinke of the meanes and neuer be wearie of them but alwaies carefully vse them and yet not separate them from the spirit but looking for the working of the spirit in them we shall finde the graces of the holy Ghost most plentifully powred on vs and as it were by Conduits conueighed into our hearts 6 The Lambe was not the Passeouer but a signe of it so is bread and wine in the Supper called the Lords body and blood because it is a signe thereof This is an vsuall speech when the Scriptures speake of Sacraments to teach vs that although there be not carnall presence as the Papists imagine yet there is a true spirituall and effectuall presence of the things signified and therefore we may certainly looke for the performance of the same if by faith we can receiue it 7 He said this was his manner in dealing with them that came to the Communion if they were but indifferently instructed thereunto he by exhortation charged them to beware what they did he would not wish them to come but if they came he would not vtterly denie them if they lay in no sinne 8 Barzillai hauing done a great benefit to Dauid the King could not tell how sufficiently to gratifie him with recompence In the end he chargeth Salomon his sonne that the sonne of Barzillai should sit at his table which thing both in Dauids opinion and in Barzillais estimation was the greatest benefit wherein they could both stay either for his liberalitie in bestowing or for the others contentation in receiuing Now if this for so great a benefit seemed so great a reward how rich and how glorious is the bountifull dealing of God with vs which without any desert or deed offered on our parts hath in his loue appointed it to sit at his sonne Christ Iesus his table where not Salomon but a farre greater than Salomon is present CHAP. LXII Of sinne and how to abstaine from the least and of iniquitie and the punishments thereof THere be some which call good euill and euill good they shrinke vp euill into a narrow scantling and would faine bring it to this if they could that none doe euill but they that are in gailes But wee must take â—eede of this and therefore let vs knowe what it is to doe euill Euill is either naturally euill or euill by circumstance In all our actions to auoide euill 1. Thess. 5. 22. wee must learne this lesson followe nothing but proue it first and keepe that which is good but abstaine from all apparance of euill Be sure that it is good ye doe but if it haue but a shew of euill auoide it if it bee an euill fauoured thing to see to flie it 1. Cor. 6. All things saith Paul are not profitable though they be not plainly forbidden 2 To heare the threatnings and to tremble at them to heare the promises and to beleeue them to reuerence the Sacraments and to receiue them to pray vnto God in all our wants and to be thankfull for all his mercies are waies to keepe vs from sinne and to recouer vs from sinne when we are fallen thereinto Therefore the neglect of these doth pull downe iudgements vpon men for though Paul rebuked the Corinthians of many sinnes yet for this cause saith he some are asleepe some are sickly c. For if these had been vsed as they ought sinne should neuer haue growne so farre as it did 3 Let them that feare the Lord account it his great mercie that hee will not let them prosper and thriue in their sins least they should be carried away thereby to perdition and those who belong not to the Lord though they thinke all well so long as they feele their profit yet let theÌ„ know that the Lord doth shew no greater signe of his wrath than when he suffereth theÌ„ to prosper in their wickednesse For as a father that hateth his child most when he giueth himselfe to be ruled by his owne pleasure so it is with the Lord. Therefore let them that take pleasure in following their owne lusts and satisfie their owne desires in sin and wickednesse though for the present they obtaine that they delight in take heed least the cloudes of darknes suddenly ouershadow them and so the Lord send them to be tormented in hel before they be aware Whereas contrariwise he chasteneth his children in this world that eternally they might not be condemned 4 We shall neuer througly leaue sinne vntill we know and acknowledge sinne to be sinne and be truly sorrowfull for the same 5 The nature of the wicked is that there groweth their loue where they be not gainsaid and reproued for sinne and where they be admonished there groweth their hatred 6 If once we giue consent to sinne we are made ready to fall into moe and many sins and making no conscience of one sinne we shall not make conscience of many and great sinnes and so being once in wrapped in sinne it is an hard thing to get out of the clawes of the diuell Lord giue vs grace to see and to resist the first sinne euen the first motions vnto sinne Iam. 1. 13. 14. conferred with Heb. 3. 12. 13. 7 It is the greatest iudgement of God that can be to thriue in sinne 8 We must take heed that by the occasion of others that sinne we giue not our selues to doe the like but rather by the fall of others into sinne we must learne to rise vp vnto the Lord. 9 The occasion of sinne may be by another but the cause of it is in our owne corrupt nature which is alwaies readie to sinne 10 Sinne getteth most strength when good men fall into it 11 It is a great mercy of God to goe bungar like and foolishly about a sinne 12 It is good to resist that which nature most liketh 13 That God that drew light out of darkenesse will draw goodnes oft times out of our corruption Our corruption corrected by the mercy of God maketh vs esteeme better of good men being remoued or taken away from vs than we did when they were neere and remaining with vs. 14 One sinne goeth not alone but one sinne will open the doores of the soule to let in another 15 We neuer will labour to leaue sinne so long as we be quiet in minde but still flatter our selues and bedawbe our consciences with rotten plasters vntill we be either stricken with feare or cast downe with iudgements The greatnes and enormitie of sinne is seene by sixe points First on Gods behalfe how huge and detestable it is may be seene who by sin is so greatly dishonoured for how much the higher his Maiestie is so much the greater enormitie it is to sinne against him Secondly sinne is noted by the
lonish garment will cost him his hart blood Farre otherwise is the condition of the soule than is of the bodie for where as wee haue neede of a table and sundrie meates to cherish our bodie and of many sundrie drinks to refresh it of clothes to wrap it in of medicines to salue it and of many other things to support and beare it vp to the soule to the soule there is but one thing necessarie euen faith in Christ this is to it the bread that came downe from heauen the riuers of water flowing to euerlasting life this is Esaues coate that smelleth so well in Isaacs nostrels this is the soueraigne plaister this is all in all Oh how much better is that that needeth but one thing By this faith we obtaine the reward promised vs. True it is wee must fight and ouercomming we shall haue the reward Howbeit God doth not onely set before vs the reward and intaileth it to vs but he giueth vs also to ouercome hee assisteth vs he encourageth hee smiteth for vs he doth all for vs he giueth vs the meanes onely this he requireth that if we feele our selues ouermatched we will but crie to him if our heart faile vs to say to him thou art our buckler Let vs therefore presse downe the flesh and exalt the spirit CHAP. LXVIII Of the Sabbath IN Exod. 16. 4. we may read how the Lord would trie the children of Israel whether they wold keep the Sabbath or no he applieth the same speech in particular for the keeping of that day which generally is set down for keeping the whole law to the end that as diligent as they would be to keepe all the law so diligent should they be to keepe his Sabbath and that they might doe this the better both in keeping it themselues and committing it to posteritie the mercy of God is commended herein that he would giue them double Manna for the Sabbath day The like mercy he gaue to this people when they were in daunger of warre that the enemies that day should not inuade them Now although the Lord deale not in the same maner with vs yet the same promise is made to vs to take away that too much carefulnes of prouision which we might excuse our selues by Then we should trust to this promise and equitie thereof as Paul alleageth it 1. Cor 8 that albeit the Lord vseth not the same meanes to defend vs and preserue vs yet we may be sure that he will euer defend vs and minister to our necessitie 2 The keeping of this commaundement is the keeping of all the rest as the breach of this is the breach of all the rest for so he saith Exod. 16. 28. That the Israelites had broken his commandements when this one was onely broken 3 The want of the true doctrine of the Sabbath hath bred two extremities First in Papistrie it brought so many holy-daies Secondly in the Gospell many controuersies about the ceremonies 4 Of the auncient Fathers some thought that this day was ceremoniall and therefore was appointed of the Church as other daies might also be appointed and haue beene as we see Other some said it was meere ceremoniall and now is ceased so that now there remaineth a continuall Sabbath others seeking libertie haue beene contented to vse it as their occasion serued 5 In Exod. 16. Moses speaketh of the Sabbaths as a thing that was in vse before and came not in with his ministery therfore no reason it should be abolished with the same 6 Whatsoeuer was requisite to Adam in his innocencie and to keepe him from sinne is now requisite in regeneration to helpe vs out of sinne if Adam being perfite had yet need of meanes then much more we whose regeneration is vnperfite 7 If Adam being cleane from sinne had yet need of meanes to keepe him there from much more we from whom the dominion of sinne is but only taken away yet the remnants of sinne be within vs. This kind of reasoning is good for we vse it against heretikes to proue the necessitie of the Word and Sacraments Adam had need of the Word and Sacraments hauing the word in his heart and in the outward Commaundement therefore haue we need of these as he had though we could come to the perfection of Adam which as yet we cannot contrarie to the Anabaptist They will say we are risen againe then let them not eate let them not marrie let them shew themselues void of all humane infirmitie which must needs be if we be risen againe for then should we be like Angels 8 The Commandement of the Sabbath is of such nature that it was giuen for our infirmitie as is manifest for to him all daies are alike therfore he blessed it to man Gen. 2. 1. In that he is said to sanctifie it he did it not for himselfe but for man as he is said to sanctifie or blesse the Creatures for mans vse A man must labour sixe daies and leade a life actiue and the seuenth day he must leade a life contemplatiue in hauing a spirituall vse of the Creatures Why would the Lord haue the garden dressed euen for that it might be more glorious for there was the Summer and Winter budding and falling of the leafe which the Lord wrought by meanes Euen as needful was it that the soule of Adam should be dressed that he might grow for although he was made in the Image of God yet so that he should grow vp therein And this Commandement is for our imitation it is plaine by this reason because that the same words that are here to perswade him to the obedience of this Commandement is vsed Exod. 20. to perswade all others to obey the same therefore as Adam for his infirmitie stood in neede of this helpe till hee were translated to the heauens to leade a continuall Sabbath so is to vs. 9 The end of Marriage in the beginning was to preserue man in obedience since his fall there came another end to raise him from his fall and to helpe him in his obedience so the end of the Sabbath was one before the fall and another since 10 The morall lawe was not giuen first by Moses but renewed because the Lord had tried them long by tradition and they profited not as is plaine in euery Commandement and therefore this law for the Sabbath was not then first giuen but renewed as the others were wherefore it is no more ceremoniall than the rest 11 In this that the Lord maketh expresse mention of the sixe daies and afterwards of the seuenth it appeareth that the order of continuing the sixe daies is here noted to be vsuall and the Sabbath to come after therefore it was not then first deliuered by Moses it was before though much abused 12 Yea the ceremoniall law was in substance before Moses because we reade of Altars and holy daies for the sacrifices to be offered in
shall euer stand but when there shall come a change there will be a triall so when God sheweth vs tokens of his loue wee may thinke we trust in him but when hee denieth these tokens vnto vs there is the triall When the children of Israel were either in a moderate estate or in some new deliuerance they liued very godly and are commended but if abundance of things did once make them wanton they fell to Idolatrie and when they were in miserie they murmured where wee see that it is easie to come to generall obedience but in particular to embrace it in euery place and time this is harder Againe that is onely true faith which in trouble and want holdeth out constantly and faileth not for any temptation 7 The Lord doth trie his people many waies yet but with one thing at once as some times with want of bread or with want of meate or with want of water he doth not powre all his punishments at once to let them see the corruption of their harts because they are ready to distrust for euery thing and againe to let them see that for many things they cannot be thankfull This is the ordinarie dealing of the Lord with vs he doth vs good many waies he trieth vs sometime one way somtime another way doth not lay all his punishments on men at once vnlesse their sins be come to the full and they deserue it or els if he be minded to take some singular triall of men as he dealt with Iob thus he dealeth with vs to beare with our weakenes and to try vs whether the hauing of many blessings would moue vs rather to follow the Lord than the want of some one thing would cause vs to forsake him This may be seene in particular trials as when he giueth a man many things and letteth him want his health If we consider this we shall see that we are as ready to murmur as euer they were for if the Lord giue a man two yeeres health yet one yeeres sicknes doth more make him to murmur than many yeers of health doth make him thankful For the want of this will make men deny God and the Gospell and to be ready to goe to witches for their health and will not looke for helpe at the Lords hands The infidelitie of the Isralites was greatly herein bewrayed for did God make the waters of Egypt blood dried vp the red sea made bitter waters sweete would not that God also make waters to come out of the rockes in the wildernesse their murmuring is here therefore very manifest and our murmuring is now as great as theirs was For though men thinke that this people did euill to murmur think that now there are greater occasions theÌ„ they had let vs coÌ„sider their temptation and we shall see it will excuse them and greatly accuse vs. For what temptation was it to haue many children and cattell and not to know where to haue water for them We vpon lesse occasions will murmur for though we confesse that we are in better case theÌ„ our fathers were yet because some haue lesse than others haue therfore they are ready to murmur though they haue otherwise sufficient Much more therefore would men murmur if they had nothing and then would they bid God and his word and all farewell And hath not God dealt with vs as mercifully as with them Yea surely if we haue harts to consider Gods prouidence for who cannot see that the Lord hath deliuered him often from dangers Whom hath not the Lord dealt his mercy most liberally to Therefore are we as much without excuse as euer they were 8 Moses finding the Israelites to murmur for water calleth the murmuring a tempting of God because it did not proceed of infirmitie seeing they had tasted of and felt the wonderfull mercies of God for them farre greater than this was to giue them drinke for by the former miracles they knew that God was able and also willing to helpe them and therefore seeing they still murmured Moses calleth this a tempting of God whereas before when they murmured diuers times yet he did beare with them as such as did offend of infirmitie Where we see that God dealing with vs as with them hath borne with the time of our ignorance and we may al confesse that the Lord doth not deale with vs according to the workes of our owne hands but if we will be ignorant still and despise instruction or after we haue had experience of his goodnesse if then we will presume to tempt God it is fearefull when we know the great goodnesse of the Lord and haue experience of the same in our selues Psal. 93. 2. When we know it is a sinne which we commit and yet we will tempt God whether he will punish or no as Peter rebuked Ananias Act. 5. and Paul rebuked those who in vaine excuses would eate in Idols temples saying doe you prouoke the Lord 1. Cor. 10. And this was the temptation with which the diuell tempted our Sauiour saying cast thy selfe downe But Christ answered and said if I should so doe without Gods commandement I should denie his prouidence which only watcheth ouer men in their waies And thus he putteth away the diuell this then is to tempt God and this Moses meaneth when he rebuked the people saying why tempt yee the Lord that is to say You know your sinne well enough the dealing of the Lord with you is manifest and mine also now adde not rebellion vnto sin but if you sinne then do you tempt the Lord The Lord in Psalm 95. passeth ouer other sinnes and maketh thâ—â— orâ—â— of temptation 〈◊〉 be sware c. Now let vs consider when wee fall into some sinne which we know noâ— the Lord is mercifull but if we then when we know it is a sinne by the law of God and when we haue felt euery way the hand of God vpon vs and the spirit of God checking vs for it and that the Lord hath vsed meanes to bring vs out of it if then I say we sinne this is a plaine tempting of God And this wee must apply to our seuerall transgressions as if a man haue bin an adulterer or an angry person or câ—uetous before his knowledge the lord will beare with it but after the Lord hath dealt with vs in these seuerall sinnes as before is set down then if men doe sinne this is the tempting of the Lord and this is the beginning of the wrath of God And such men stand in a very fickle estate and are in great daunger to fall into the hands of the Lord. This is then a comfortable doctrine to heare that the Lord will heare with the offences of our ignorance and will not lay them to our charge if then we will goe cheerefully forward when hee giueth vs knowledge and other meanes to draw vs vnto him but if we refuse instruction and will not be drawne from our
and to giue a greater light vnto the same As we see in Moses who came to bring the Law vnto this people not a new Lawe nor contrarie to that which was before but hee renewed it confirming and making it more cleare and that which they had before deliuered from hand to hand that hee gaue in Tables and that which they afore had practised he giueth forth vnto them now in Precepts For by the whole story of Genesis it is soone perceiued that not onely the morall Lawe contained in the two Tables but eueÌ„ the Ceremoniall the Iudiciall law were knowne vnto Abraham and others that liued before the law it was neuer lawfull for them to haue any more gods but one only and true God and so consequently that his pure worship which was according to his will The Sabbath was obserued and kept not onely in Paradise but euen of the Israelites when they were in Aegypt before they came to the wildernes which they could not haue done had they not receiued it by traditions The duties also in the second Table were as common and as well knowne as any others were And when we reade in Genesis of Priests and Altars and sacrifices differences betweene cleane and vncleane beasts c. it doth easily appeare that the substance of the Ceremoniall law was long before Moses his time the death of adulterers and the punishment of murtherers doe plainely declare that they had the politicall Law before the dayes of Moses that he was not the first giuer therof vnto the people he taught therefore no new or strange doctrine nor yet contrary to that which was before He was only the means to confirme it and to make it more easily to be vnderstood for he deliuered it in plainer maÌ„ner than it was deliuered vnto the Fathers The Prophets did expound it more plainly then he and as euery Prophet was more nere the time of Christ so did he bring greater light to that which went before Iohn Baptist had cleere reuelations than any of the Prophets For our Sauiour doth prefer him before them not in respect of his person but in respect of his office and calling but the Lord Iesus euen our God and Sauiour our onely Prophet of al others hath brought most cleere light which hee hath reuealed and made knowne vnto the world both by himselfe and the Apostles whose Epistles and writings are by many degrees more plaine and manifest than the writings of the Prophets which were before them And do we not see that since the time that the Lord began to renue the light of the Gospell and to deliuer vs as it were from the darknes wherewith we were well neere oppressed Doe we not see I say that greater light doth more and more appeare that many things are now more manifest than they haue beene in former times and ages Moreouer the law had testimony from the couenaÌ„t made with Ahraham Isaac and Iacob The Prophets did proue their doctrine by the law and the couenants and our Sauiour hath his witnes out of the law and the Prophets and his Apostles did draw their proofe from all The law is in the Gospell and the Gospell in the law and therefore whosoeuer shall not make their doctrine agreeable to the law the Gospel they may nor ought not to be receiued but in the boldnesse of Gods good spirit we may say with S. Paul Let them be accursed For the Lord is not contrary nor vnlike to himselfe As the spirit spake in old time in the Patriarkes and Prophets so spake he in the Apostles of our Sauiour Christ and so will he speake in his true seruants and ministers to the ende of the world there is with him no variablenes nor shadow of change but hee abideth euer the same most like vnto himself and so doth his word which is of the same nature Whosoeuer then shall bâ—ing vnto vs any doctrine not warranted by Gods word or contrarie to that which before hath beene deliuered yea if he bring it in harder and more darke speeches than the word of God is or if hee deliuer it more strangely or obscurely and yet wil beare vs in hand and make vs beleeue that he hath cleerer reuelations we may then iustly suspect him of vntruth and vtterly refuse him further than by certaine grounds reasons out of Gods word he doth confirme his Doctrine And as we may rightly hold all the doctrines of men accursed when they speake or write any thing contrary to the holesome word of truth or else doe adde anything thereto So likewise if any shall take away from the word of God one iot or tittle we may in the feare of God and in the zeale of his truth pronounce against him that sentence wherewith God in great wisedome hath closed vp his holy Scriptures The Lord will take his part out of the booke of life and out of the holy citie and out of those things which are written in this booke 2 Iohn saith the Spirit bloweth where it listeth so also as much as it listeth sometime breathing softly like the coole ayre and sometime like the whirle-winde for man is full of wandring thoughts and imaginations especially when he heareth the word but nothing is more dangerous than the yong mans heart which is in all places of the world at once if you speake not what he thinketh he doth not attend if hee be not astonished and for this cause doth the holy Ghost often offer galling concessions and pinching permissions as Eccl. 10. God seemeth in such speeches at the first to fauour sinne But as we lift vp a thing high to driue it the harder so God vseth such speeches to throw them to eternal destruction to breake them to fitters Yea we would thinke the Lord to be a proctor of euill if hee should not sometimes be very vehement The bitterest kind of deniall is to bid vs go yet so â—â—ine would God worke on our heart that he vseth such vehemencie 3 It is as farre from God his nature to deride any man as it is for him to repent but our sins are so great that if it were possible yee should make him a scoffer But as when saluation is wrought in the highest measure it is wrought in greatest compassion so the highest point of reuenge is derision Wee know the nature of God is full of pitie and vnlesse it be to very euill persons his speeches are full of compassion Speake my people saith he Micah 6. And Esay 5. What haue I not done that I could doe to thee And Oh that my people would haue heard Psal. 81. And when they would not heare he speaketh to the dumbe creatures Heare heauen and earth Esay 1. And Christ saith O Ierusalem Ierusalem c. These are good and royall speeches which are very sweete and sweetnes it selfe But when he speaketh to the desperate and wicked he changeth his
their whole possessions to giue to the preachers as it was done in the primitiue Church 5 The nature of true zeale is set downe Heb. 10. where the Apostle heauily threatneth them that willingly giue ouer thēselues to sinne there is named in the proper tongue the zeale of fire For as fire is not without heate so zeale is hot cannot long be holden in It is set downe by the contrary Reu. 3. when after the Church of Laodicea for her lukewarmnes is threatned to be spued out of the Lord his mouth it is added be zealous and amend where we see zeale to be opposed to lukewarmnes which is too temperate an heate for the profession of the Gospell Againe I. Cor. 14. 1. that which in our common translation we reade Follow after loue couet spirituall gifts c. the naturall text hath Be zealous after the more excellent gifts And Rom. 12. Be feruent in spirit i. let God his spirite kindle in you a fire which may flame out of you Now there are diuers kinds of zeale as the zeale of the world of the flesh of false religion according to the world And euery man is eaten spent consumed with some kind of zeale which must shame vs if we haue not the true zeale for that this zeale leaueth in vs some aduantage and recompēce which the world and carnall men haue not For when they haue spent set on tilt all the strength of their bodies powers of their minds they haue no gaine but torment of consciēce wheras the godly being spent in a good cause haue that repaired in the inner mā which is cōsumed in the outward Now to know what that true zeale is as neere as by properties we may describe it wee must first vnderstand that it is grounded on knowledge For if our zeale be not according to knowledge much like to the zeale of them spoken of Rom. 11. wee may come to persecute the Trueth and thinke we do very welll Our zeale must begin where the word begins end where the word ends that in all things it be proportionable to the word Our Sauior Christ rebuketh the Pharisies for straining out a gnat swallowing vp a Camel for tithing cummin seed and mint and for pretermitting the weightier matters of the Law wherein they bewrayed a rotten zeale in that they were carefull in the lesse and carelesse in the greater points So now a dayes many rather desiring to be counted zealous then to be zealous for a ceremonie wil be as hot as may be and yet in more principall poynts of religion they are as cold as can be in greater causes let this be our canon to vse greater zeale in lesse matters let this be our pedagogie to vse lesse zeale so that we remember to count nothing small in the word and that we can increase decrease in affection as the thing loued doth increase or decrease in goodnes If I say we can zealously pursue the most principall things and for the peace of the Church can tolerate lesse things for if any man in matters of lesse importance list to be contentious we haue no such custome neither the Church of God wee shall obserue this 1. rule still remembring this caution that we count nothing small commanded or forbidden in the Word The second rule is that wee haue an eye as well to things inward as outward our Sauiour CHRIST reprehendeth the Pharisies for that they made cleane the out side of the platter and left the inner-side foule whose liues though outwardly they were without reproofe yet inwardly they were full of pride disdaine self-loue such like Wel our zeale must begin within and in time appeare without we must no lesse feare to doe euill being by our selues alone then if we were eyed of the whole world least that we become as painted sepulchres and as such dishes as are cleane without and foule within A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions lurking in the bottomles pit of nature and gaged onely by the word and spirit When we loue to be hypocrites in dissembling this naturall corruption and yet are busie in pretending some outward sanctimonie the iustice of GOD in time will vncase vs then the sinne which we would hide shall appeare in the face outwardly and the good which in Truth wee neuer loued shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man who had rather be rich than be counted rich that we may rather be godly indeed than be counted to be godly least that seeing wee be not such indeed as we would bee we become notoriously to be such as we would not be 3 The third rule is that we keepe a tenor of zeale in both estates as well in aduersitie as in prosperitie Manie in peace are professors who in time of troubles are persecutors who louing the peace of the Gospell not the Gospell it selfe doe more bewray that they were neuer truely zealous Others whilest they be vnder the Crosse are very demure and deuout who if once they come aloft forget the simplicity of the Gospell and fall to the securitie of the world Hereof comes that fearefull complaint that men hote in preaching and professing while they are vnder are choked in their zeale when they come to preferment Such men are glad not of the gospell but of the prosperity of the gospell such men will be sad not for the want of the Gospell but for the aduersitie which followeth the persecutors of the Gospell Our triall herein may bee thus if our priuate estate be prosperous wee lament with Dauid the estate of the Church being ruinous or if our priuate estate being perilous wee can reioyce with Paul in the estate of the Church being prosperous our zeale is according to truth Dauid neere the Crowne for his happines fasted for the estate of the Church lying in abhominable filthines Paul a prisoner in bonds thought himselfe at libertie so long as the Gospell was free 4 The fourth Rule is that in pure zeale wee be patient in our owne causes and deuoure manie priuate iniuries that the Lord his cause may the better be prouided for haue the better successe Many can be as hot as fire in taking vp their owne cause who are as cold as yee in defending the Lord his cause This Rule obserued would sow vp the lips of the aduersarie who though for a time he thinke vs to be cholerike mad-men madly reuēging our priuate affections yet one day should confesse that we sought not our own cōmoditie but God his most precious glorie And to stretch this examination of our harts one degree further let vs beware of that corruption which springing from self-loue will giue vs leaue to reioyce at good things so long as they be in our selues but repineth at the sight of
meate which though he eate against his stomacke and presently feeleth no benefite of it yet we knowe by experience it doth him good and himselfe afterward shall receiue the same In our great feare we are lesse to be feared those are to feare which feare not Sometimes the Lord doth bring vnbeleeuers that wander from him by crooked waies vnto himselfe Reuerence those words and workes of God which you vnderstand not As the sense of an aguish man is corrupt so is the iudgement of one that is in temptation Muscul. so that things that are either seeme not to be or not such as they are The patient bearing of miserie is an acceptable sacrifice vnto God When the Goldsmith putteth a peece of gold into the fire to make better vse of it it seemeth to the vnskilfull that he vtterly marreth it so the children of God in affliction seeme to the iudgement of the naturall man vndone and brought to nothing but spirituall things are spiritually discerned As none can discerne of the Sunne but by his owne light so neither of the Spirit Hereof arise the diuers iudgements of the tempted of themselues because sometime the good spirit doth inlighten them and other times they are left in their naturall blindnes and Satan also easily deluded them Beleeue alwaies your estate to be the worke of God and varie not therein for your humiliation your consolation the glorie of God and the good of others Beware that you doe not often alter your iudgement of your estate as saying sometimes it is God his worke sometimes Melancholie sometimes your weaknes and simplicitie sometimes witcherie sometimes Satan for these diuers thoughts will much trouble you you may thinke Melancholie may bee an occasion but no cause and so of the rest Looke stedfastly to the hand of God surely resting on this that hee not onely knoweth thereof but that whatsoeuer is done directly or indirectly by meanes or immediatly al is done and gouerned by him Beware of reasoning of musing of solitarines of impatiencie of spirit of murmuring of anger enuie wishes suspitions ielousies too often eating c. or fastings much medling with wordly businesse or much idlenes lying musing in bed vaine mirth Say not you cannot be helped for that may hinder the worke of God Say not if I were in such and such a place I should be well Whereas in consideration of the falling away of many excelling you both in the ages and graces of the new birth you feare you shall not perseuere to the end your meditation and collection is good so long as it preserues you from the carelesnesse of your flesh but it is euill when it would dissolue the assurednes of your faith Indeede so long as you looke vpon your selfe you haue cause of feare because you are vnable to prolong as you are to begin new birth but if you looke to God you haue nothing but matter of faith for that whom he once loueth he loueth for euer Againe as a man swimming in deepe waters is neuer in danger of drowning so long as his head continueth aboue the waters so though you swimme in deepe feare of dangerous temptations yet you are sure and secure because Christ Iesus your head is still aboue all your troubles and therefore is able to draw you his member to the shore of saluation without all perill of perishing It is hard to take vp and beare the yoke of Christ but much harder it is to continue drawing and panting in it vnto the end This caused a godly father to pronounce that in godlines not so much the beginnings as the endings are to be looked to Iudas began gloriously but he ended shamefully Paul began ill but he ended well Then let vs say to our owne soules Good Lord what if our first loue be growne cold how fearfull is it to come a great way out of Sodome and in the end to become a pillar of salt Oh let vs neuer put our hand to the plough and looke backe keepe vs deare God from the beginning in the spirit and ending in the flesh Oh suffer vs not to be the first in outward vocation and the last in inward sanctification let vs feare hauing beene once lightned to be darkened Remember how sometime thy heart hath wrought and trauelled in prayer how the springs of your ioy haue beene in the Lord and his Christ how all thy delights haue been in his Saints how it hath beene thy glorie in singing and praising to be familiar with thy God These former fruites make me looke for after fruites A streight course of religion is somewhat an vncomfortable companion but blessed be that mortificatioÌ„ which so farre estrangeth vs from the world that it chaÌ„geth vs to the similitude of Christ to whom we must be coÌ„formed in sufferings that we may be like him in glorie Suffer not your heat to bee straight narrow and vncomfortable in heauenly things this draweth away both the breath and bud and the life of true godlinesse The Lord keepe you from euill and the Lord satisfie you with gladnesse the Lord giue you the spirit of prayer and heare your prayers the Lord bee your teacher your guide and your comfort oh pray pray pray it is the best sacrifice to God and the most comfortable duty you can doâ— I am not loth to put you in minde of these things you haue many carefull for you in other things O pardoÌ„ me if I be bold in this one thing I trust I reioyce more in the good of your soule than euer I should reioyce in the fruite of mine owne bodie it would be a thousand deaths to me as tenne thousand hels to see your soule miscaâ—ie O let me be accepted more than a ciuill friend more than a friend of the world giue me this benefit to be thought further than a friend in the flesh No griefe shame or sorrow pleaseth the Lord which goeth altogether separated from a sweete perswasion of his fauour Againe no pleasing our selues in the assurance of pardon is acceptable to God which altogether reiecteth the care of espying bewailing and auoiding of sinne Wherefore let this be the barre and bound of your affections in these cases so long as Christ goeth with you so long as the mercies of God accompanie you so long as the grace of the Spirit shineth vpon you be dealing with your sinnes and condemne them to death likewise while you are tender of conscience afraide of sinne reuerently prepared to walke holily with your God laugh at Sathans accusations despise destruction and set at nought the terrors of hell You neuer erre one way or other but by failing of one or both of these that is either in your griefes you are grieued without comfort or in your ioyes you reioyce without reuerence whereby it falles out in the end that as in vnnecessarie griefes you can finde no spirituall pleasure