serue Gods prouidence Rehearse the second Commaundement Thou shalt not make to thy selfe any grauen Image nor the likenesse c. What euill is expressely forbidden in this Commaundement I am forbidden to make any Image either to represent God or to worship him by What euill is generally forbidden I must auoide all inuentions and deuices of men in the outward worship of God which be contrarie or besides the written word of God Which be the speciall euills forbidden Chiefly all corruption in the substance of doctrine prayer Sacraments and discipline of the Church What occasions of euill be forbidden There be some which wee must necessarily auoyd vnlesse wee will fall into superstition and idolatrie and they be these 1. First to ioyne the false parts of worship with the true worship of God 2. Secondly to be present in bodie at idolatrous and superstitious seruice 3. Thirdly the reseruation of some speciall monument of superstition and idolatrie Which bee the lesser occasions forbidden and yet so wee haue the speciall groundes of Gods worship we must and may tolerate them when we cannot helpe them 1. First all vaine idle and superstitious Ceremonies 2. Secondly all keeping companie with false worshippers Is not the euill in heart also forbidden Yea so farre forth as I lust in my heart to haue any of them preuaile or be established What good is generally commaunded All the outward meanes of Gods worship which be agreeable to his written word What is specially commaunded I must vse such doctrine prayers Sacraments and discipline of the Church as bee agreeable to Gods word in the substance What occasions of good be here commaunded 1. First to haue and vse good bookes of the doctrine and history of the Church written according to Gods word 2. Secondly erecting and maintaining schooles of learning as nurseries of the ministerie 3. Thirdly sufficient prouision to be made for the Ministers of Gods word 4. Fourthly building and maintaining Churches and all things belonging thereunto 5. Fiâ—ly I must vâ—â—â—ll good ceremonies and orders agreeable to the word of God 6. Sixtly 〈◊〉 famiâ—â—â— company with the true worshippers of God What good in heart is commaunded I am commaunded to vse the meanes of Gods worship not onely outwardly but also in spirit and truth What is meâ—â—â— by these words For I the Lord thy God am a iealous God c That God will punish false worship in the false worshippers and in their posteritie vnto the â—â—â—rth generation What is meant by these wordâ— And will shew mercie vnto thousands c Thâ— God will blesse his true worship in the true worshippers and their posteritie vnto the thousand desâ—ent Wâ—â—t is â—â—â—â—â—â—â—f these The vse is to make false worshippe more vile and his true worship more pretious in our eyes 〈…〉 third Commaundement Thou â—â—â—â— not takethâ— Name of the Lord thy God in vaine c. What 〈…〉 forbidden 1. First 〈…〉 â—â—â—ning or â—ursing enchanting or coniuring 2. Secondly all 〈…〉 by false Gods or naming them with reuerence 3. Thirdly 〈…〉 swearing or speaking of GOD without reuerence 4. Fourthly to câ—use Gods Name to bee dishonoured by false Doctrine or vngodlie life 〈◊〉 in my â—â—â—â—â—r in others Wâ—at good is herein commaunded 1. First in matters concerning Gods glorie I must sweare by GOD onely in Iustice. Iudgement Truth 2. Secondly I must endeuour from my heart to growe vp in true knowledge and a godly life that so Gods Name may bee praised in my selfe and by mine example in others What is meant by these words For the Lord will not holde him guiltlesse c That God will certainely punish the dishonoring of his Name in any sort What is the vse of this The vse of this is to make vs more fearefull to dishonour him and more carefull to glorifie his Name Rekâ—â—â—â—â— the fourth Commandement Remember the Sabbath day to keepe it holie c. What is here generally commaunded I am commanded to make it my whole delight to sanctifie the holie Sabbath of the Lord from morning to night What is 〈…〉 commaunded 1 First to vse â—ll the publike meanes of Gods worship in the congregation of Gods people 2. Secondlie to reioyce to vse all such priuate exercises as may make the publike meanes â—â—â—â—â—table to my selfe and to others W 〈…〉 bee those priuate exercises 1. First the examining of my sinnes and wants priuate prayer reading of the Scriptures singing of Psalmes conference with others and applying all things to my selfe with a care to profite others 2. Secondly relieuing the needle visiting the sicke and them that be in prison comforting them that bee in any miserie reconciling them that be at variance admonishing the vnruly and such like What is especially commanded The spirituall beholding of the Creatures of God thereby to prouoke my selfe and others to praise him What else is A diligent searching of my heart with a like care to finde it out and to reape some profite of the forenamed meanes so that I may be the better for and through them What is then particularly forbidden 2. All such labours and pleasures in thought worde and deede are forbidden as may hinder mee and others for vsing of or profiting by the same meanes 2. Secondly the leauing 〈…〉 of those publike meanes or priuate exercises What is here generally forbidden The vsing either of those publike or priuate meanes in ceremonie without some good fruite in my selfe or care of fruite in others Rehearse the fift Commaundement Honour thy Father and thy Mother that thy dayes may be long in the Land c. Whom doe you vnderstand by father and mother By father and mother I doe not vnderstand onely my naturall parents but also those whom God hath set ouer me for my good as Magistrates Ministers Masters such like What duties doe children owe vnto their naturall parents Children ought reuerently and obediently to receiue the instructions commaundements and corrections of their parents to succour them and to pray for them What are they forbidden to doe To refuse or murmure at the instructions commandements and corrections of their parents or to neglect any dutie belonging to them How may they trie their loue by these duties They may trie whether their loue be right three wayes 1. First if they bee as desirous to doe all these duties to their parents as they would haue their parents to doe all duties vnto them What is the second 2. Secondly if they be as desirous to doe all duties to their parents as they would haue their children hereafter to honour them What is the third 3. Thirdly if they bee as willing to doe all these duties to their parents as they would receiue long life or any other blessing at the hands of God What duties doe parents owe to their children Parents ought to teach correct pray and prouide for their children How may they trie their loue by these duties They may
for the eating and consuming of meate but that in enioying the coÌ„forr of God his creatures he might praise the Lord the more freely Neither can any man hereof iustly gather that therfore on this day he may fil himselfe with meate as he lusteth because that were rather to vnable than to enable him to keepe holy the Sabbath Againe we say in like maner that labour that is the commoditie that commeth by labour was made for man not man for the labour but for the glorie of God which by labour in his lawfull calling he may gaine to the Lord. Wherefore seeing the rest was appointed only but as meanes wherby man may the more fitly sanctifie the Sabbath and the disciples did eate this corne that they might be the fitter thereunto it is manifest they did not violate the sanctifying of the Sabbath Besides though no man can say that the Sacraments are figuratiue yet the Sacraments were made for man not man for the Sacraments that is for the bare vse of the elements although it must needs be graunted that to vse the word and Sacraments in purenes and holines for the further strengthening of our faith is one of the chiefest and most principall duties of man How be it in respect they be but meanes and are to giue place to the end to the which they are ordained I am perswaded that though the congregation were busie either in hearing the word preached or in receiuing the Sacraments ministred yet if an house being on fire were in loue to be helped the former actions were to giue place to the latter For we reade Act. 20. 10. where Paul being occupied in preaching and espying a young man who was in a dead sleepe fallen downe dead made no conscience to cease from speaking to goe downe to lay himselfe vpon the young man to imbrace him vntill his spirit returned into him and afterward went vp againe and continued his preaching Wherefore in all these reasons we may see how Christ did shew vnto the Iewes that they peruersly did stand in the ceremonie and did not abrogate the Sabbath Here then is a farre contrarie argument to that which these men affirme For seeing our Sauiour Christ might in one word haue shewed it to be a ceremonie if he had purposed any such thing and not haue so amplified the matter we see he rather speaketh against their superstitious opinion and abuse of the Sabbath than affirmeth any such thing as these men do surmise To these former reasons we may adde that which is Matth. 24. 20. Pray that your flight be not in the winter neither on the Sabbath day This say they sheweth that the persecution of Ierusalem should be by so much the more grieuous to the Iewes if it fell on the Sabbath because then it was not lawfull for them to flie so that if they stayed they were like to lose their liues by falling into the hands of their enemies if they fled they should breake the Law of God so become subiect to the punishment thereof But this was nothing in the purpose of our Sauiour Christ who therefore forewarned them to pray that the destruction of the citie should not fall on the Sabbath because then it would be the more grieuous punishment vnto them when besides the hauocke of their owne bodies they should see the glorie of God thrust through the sides the Temple polluted the worship of God prophaned the word of God blasphemed and the Sabbath of the Lord defiled The truth whereof appeareth in this that troubles the time of their visitation should come vpon them when the Sabbath should not be ceremoniall as now it was when Christ spake vnto them but at such time as men should worship God in spirit and trueth without all shadowes and figures when Christ should be ascended into heauen as indeed it came to passe So that this should increase the griefe of so many as sincerely worshipped the Lord that when they should reioyce in the holy worship of God they should mourne and lament for the enemies horrible blaspheming the name of God and that when they should sing the praises of God they would sigh and houle to see the open despite of God and his trueth In respect of which miserable calamities our Sauiour Christ foresheweth the wofull estate that should be in those daies of them which were with child and gaue sucke For though the fruite of the wombe and multiplying of children in respect of themselues were the good blessings of God yet the estate of those times should be so dangerous that euen the blessings of God should be turned to curses and the children which otherwise were a comfort vnto them should now increase their trouble discomfort and sorrow Wherefore it is certaine that Christ neither meant that euery day should be alike for then he would not distinctly haue pointed at this day neither did he thinke it to be a ceremonie because he knowing the time when ceremonies should cease would haue been so farre off from nourishing them in their superstition that being the Prophet of God he would in this as in other things rather teach them the pure vse of the Sabbath Thus hauing spoken of those places in the Gospell which might seeme to make against the Sabbath now let vs speake of those places in the epistles of the Apostles that we may see whether they containe any sound trueth for their purpose howsoeuer they be thought to haue some hold in shew These allegations are either out of the epistles of Paul or the epistles to the Hebrues out of the epistles of Paul which he wrote to the Romans to the Galathians or to the Colossians The place which they bring out of the epistle to the Romans is in the 14 chap. vers 1. Him that is weake in the faith receiue vnto you but not for controuersies of disputations 2. One beleeueth that hee may eate of all things and another which is weake eateth hearbes 3. Let not him that eateth despise him that eateth not and let not him which eateth not iudge him that eateth for God hath receiued him 4. Who arâ— thou that condemnest anothâ—r mans sâ—ruant he standeth or fallâ—th to his â—wne maister yea he shall be established for God is able to make him stand 5. This man esteemeth one day aboue another day and another man counteth euery day alike lâ—t euery man be fully perswaded in his minde 6. He that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it â—â—t to the Lord c. In this last verse they would gather that a man might make choise of daieâ— as he will and as in a thing indifferent And some learned expositors affirme that the Apostle in this chapter intreateth of things which in their owne nature are indifferent and therefore here we are to vse theÌ„ in loue As I grant this to be the general scope of the place so I deny it to
to Agar and Sarah in which place he sheweth that as in Abrahams familie was the image both of the true Church and malignant Church the one persecuted of the other so like should be the estate of the Church continually euen vnto the end In like manner the author to the Hebrues vseth an allusion that as God rested the seuenth day from the workes of the creation so we also should rest from the workes not of sinne as these men would haue it but of our calling For this Adam should so haue done though he had not sinned and thereforâ— it is not meant of resting from sinne Thus we see where the Christian Bee gathereth honey there the heretical Spider sucketh poyson who affirmeth that in this life they rest from sinne and here they haue their heauen And thus much for those reasons which are out of the very words of the Scripture noâ— of those arguments which are drawne by consequence out of the Scripture Their maine reason is this which deceiueth many That which is grâ—ffed in mans nature whereof the Gentiles were not ignorant and which continueth to the kingdome of Christ at his second comming is morall and that which was not naturall vnknowne to the Genâ—iles anâ— lasted but vnto the first comming of Christ was ceremoniall but such was the Sabbath therefore the Sabbath is a ceremonie and not a morall precept I answere first that naturall and morall which they make all one must not be confounded True it is that our first parents had the law of God written in their hearts before it was promulgated in the mount whereunto as we said the ceremonies seruing as rudiments for a time and as appertinances of the law were adioyned And albeit the morall law be the explaining of the naturall law yet it doth not follow that that which is in the morall law is no more than that which is in the naturall law We know our first father Adam besides the law of nature had the Sabbath in expresse words giuen him and although he had the great bookes of Gods workes yet he had the Word and Sacraments also both which were without his nature and had them not in his owne nature So the things here spoken renew that which was giuen besides that which he had by the law of nature The Gentiles then can no more by the light of nature see the true Sabbath of the Lord and the time wherein he will be worshipped than the pure meanes and manner which the Lord hath appointed for his worship and therefore both Papists Heretikes Gentiles are as well deceiued by ignorance in this obseruation of the fourth Commandement as they be in the second Againe I may answere that in some manner both the second and fourth Commaundements are engraffed in mans nature For neuer any were found so prophane which would not grant that God ought to be worshipped and that not onely inwardly but outwardly also by meanes And the Gentiles by the instinct of nature would acknowledge that as there was a God to be worshipped so there should be some time which should be sequestred from other businesse and should be bestowed on matters concerning the worship of God But to discerne aright what these meanes be wherewith the Lord will be serued and what this time is which the Lord will haue for his honour the Heathen were so farre off that how many nations so many heads how many heads so many kindes of religion The Gentiles whose vaine traditions were but disordered imitations of Moses lawes which they had heard of had indeed their holie daies which not being vsed in faith by reason of their ignorance of the word could nothing please God Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies so that with all other they agreed after a sort in this generall point that there should be both appointed meanes and certaine set times for the worship of God Againe it is like that the Gentiles were not ignorant of the law of fasting as may appeare by the Niniuits but how to order it a right to the glorie of God they were altogether ignorant because they wanted the word Wherefore herein wee count the true glorie of Christians to consist that the Lord hath giuen vs the truth and hath not left vs to our own inuentions in the meanes of Gods worship and herein is Christian dignitie that as wee haue the manner of our religion prescribed of God himselfe so we haue also the time which he for that purpose hath himselfe sanctified It followeth not theÌ„ because the Sabbath is not ingrasfed in mans nature therefore the Sabbath is not morall because in trueth neither were the lawes of the meanes of Gods worship nor of fasting so ingrafted although in some maner they were Their reasons by consequence are either from the old Testament or from the new Their argument from the old Testament is this We reade not the law of the Sabbath was put in practise before the law was promulgated in mount Sâ—nai therefore it is not morall but ceremoniall This is no good reason we find it not written therefore it was not For so they may argue against â—asting and many other things which were vsed and yet the practise of them not left in writing Who can disallow of mariage and of spousals doe not the Gentiles the lawes ciuill and the Romane law approue them and yet what record haue we left concerning these things in writing before the law Look into the historie of the Kings and Iudges in the bookes of the Chronicles where you shall finde mention made but once of the Sabbath and wee haue it once commanded by precept Gen. 2. 2. and commmended by practise Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence Behold how the Lord hath giuen you the Sabbath Their second reason is drawne from the streightnes of the law to be executed Exod. 35. 2. 3. on him that gathered sticks which they say must not be enioyned vs. Concerning this it maketh no more against the morall obseruation of this precept than the other ceremonies did against the other precepts whereunto they were ioyned The Iewes being in their nonage had rules peculiar to themselues with these wee are not intangled how beit they had other generall commandements which being common to vs with them appertaine still vnto vs. As for example to teach our children the coÌ„mandements of the Lord appertaineth to vs Deut. 6. 7. but to bind them vpon our hands for a signe as frontlets betweene our eyes appertaineth to the Iewes to burie the dead belongeth vnto vs but to enbalme them with spices who had not so cleere a testimonie of the resurrection belongeth to the Iewes Is not the law of murder as well enioy â—ed vs as to the Iewes yet we may eate blood which they could not We ought to be as temperate as they
THE WORKES OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST M. RICHARD GREENHAM MINISTER AND PREACHER OF THE WORD of God collected into one Volume REVISED CORRECTED AND PVBLISHED FOR THE FVRTHER BVILDING OF ALL SVCH AS LOVE the truth and desire to know the power of godlinesse By H. H. THE FIFT AND LAST EDITION IN WHICH MATTERS DISPERSED BEFORE THROVGH the whole booke are methodically drawne to their seuerall places and the hundred and nineteenth Psalme perfected with a more exact Table annexed ECCLESIASTES 12. 21. The words of the wise are like goades and like nailes fastened by the Masters of the assemblies which are giuen by one Pastor GOD IS MY HELPER LONDON Printed for VVILLIAM VVELBY and are to be solde at his shop in Paules Church-yard at the signe of the Swanne 1612. TO THE HIGH AND MIGHTIE MONARCH IAMES BY THE GRACE OF GOD KING OF Great Britaine France and Ireland defender of the Faith c. RIght gracious Soueraigne I doe here humbly present vnto your Highnesse the holy Labours of that worthy Seruant of Christ Mr. RICHARD GREENHAM painfullie collected corrected and published for the good of Gods Church by my late deere Husband Mr. HENRY HOLLAND a Preacher of the Gospell in your Highnesse Cittie of London VVhich I am bold to offer vnto your excellent Maiestie partly in respect of the Author a man renowned for his rare pietie and paines and for his singular dexteritie in comforting afflicted Consciences partly in regard of the worke it selfe so well accepted and approued in the Church that this is now the fift time it hath ben published But chiefly because my husband hauing a little before his death bestowed great care and paines in collecting and preparing for the presse the fourth and last part of these workes which in this edition is added to the rest straightly and many times charged mee vpon his death bed to present and dedicate the whole vnto your Highnesse as a pledge which he desired to leaue vnto the world of his most dutifull affection and earnest desire to doe your Maiestie all the honour and the Churches within your Highnesse dominions all the seruice that hee could VVherefore humbly praying that your excellent Maiestie would be pleased to accept the same at the hands of a poore widow from him that is now at rest in the Lord and hath in part receiued the crowne of his labours I doe earnestly beseech the God of heauen abundantly to heape all graces and blessings vpon your Highnesse and your royall posteritie in this life and finally to set vpon your heads the crowne of euerlasting life and glory in the world to come Your Maiesties most humble and dutifull subiect Elizabeth Holland widow TO THE RIGHT HONORABLE AND VERTVOVS LADIES THE LADIE MARGARET COVNTESSE OF CVMBERLAND AND THE LADIE KATHERINE Countesse Dowager of Huntington H. H. wisheth the increase of all true honour and comforts in this life and after death a crowne of glory with Iesus Christ. I May seeme to passe the boundes of Christian modeslie so to presse into your presence Right Honorable and vertuous Ladies without due regard of your persons and places But such is your wisedome that you can and your honorable affection that you will heare with patience the meanest seruant of Iesus Christ. I come Right Honorable as in the name of the faithfull seruant of Christ M. R. Greenham a man well knowne vnto your honours and to those most religious patrons of all pietie and good learning the right Honourable Earles of blessed memorie of Huntington VVarwicke and of Bedford which now sleepe in the Lord. Of them much was hee reuerenced in his life time of your Honours much lamented after death for that you know the losse of such to be no small wracke vnto the Church and people of God Now so it is right Honorable and vertuous Ladies that pietie in this declining age waxeth daily very faint impiety doth much abound and God hath not only set before you those noble examples for imitation but also hath enriched your harts with his faith feare and loue as it well appeares to embrace his blessed truth and to be as nursing mothers to the holy religion of Christ. Now then this good seruant of the Lord God gaue him to recompence his want of naturall children many sonnes and daughters begotten by the Gospell to the faith of Christ and some orphanes hee left after him which being cherished and accepted with grace among men shall truely resemble the Fathers heart which begat them and stand vp for him to speake and preach pietie and the true faith of Christ to posteritie One of which after a yeeres trauell in the nurcing and education coated and attired in the best manner that I can and now able to speake distinctly and comfortably the fathers minde and meaning to all the spirituall Sonnes and Daughters of God in our Church here I doe in loue vnfained vnto him and in dutie to your Honours humbly present vnto your Honourable protection If the holy Ghost thought good to commend his great and most diuine Oracles which haue a singular kinde of spirit life and power in them knowne to all true beleeuers to the Church and people of God vnder the patronage as it were of honourable and vertuous Nobilitie for that Inferiours neglect euen the best things which their Superiours seeme lesse to account of and examples doe best preuaile with vnbeleeuers No maruell right Honourable Ladies if the seruants of God desire the like fauour and patronage for their labors euen of those whom the Lord hath set as bright shining starres among men Your Honours shall finde in this first portion of this worke a delectable and comfortable varietie of graue experienced counsels which may serue as precious remedyes wisely applyed for many euils and holy directions for the good gouernment of a Christian life and most diuine rules grounded vpon Scriptures and well approued by his long practise seruing well to appease the rage and to quench the scorching flame and fierie darts of the diuell which so torment all poore distressed consciences in this life Such experience and good liking haue your Honours had of this man of God of his godlines and grauitie and of the manifold gifts of God in him that I neede say no more as any way doubting of your Honourable acceptation I haue beene bould thus to knit your Honours together in this one Epistle because I am well assured the spirit of Grace hath knit your hearts together in his faith and feare and for that you were so knit together in loue vnfained to this holy seruant of Christ This worke then I commend vnto your Honours and your Honours and it to the good blessing and holy protection of the Almightie Your HH to commaund Henry Holland THE PREFACE TO THE READER THe lips of the righteous feede many The true diet of the soule is an Art most rare a very diuine facultie It must be graunted that
the liuely voice of the Prophets feedeth most effectually searching euen the secret chambers of the soule and working greatest impressions in the heart The holy bookes and monuments of the righteous are as strong chests and storehouses wherein God hath euer reserued most pretious food for posteritie neither may wee reiect the industrie of the heathen for they haue some foode meete for liberall men in matters naturall and politike seruing well if due regard and choise be had for our direction in things appertaining to this present life All wise men are circumspect what they feede vpon to preserue their bodies and ought they not much more to be respectiue wherewith they feede their soules Some regard onely the lips of the righteous and feed long before they be strong men or haue their wits exercised to discerne good or euill Some attend onely the hand and bookes of the righteous and these know little how soundly and truely the beleeuers mindes and hearts be fed by the breaking of the bread of life Some regard neither these men starue their soules with ignorance and are setled in Atheisme and prophanenes Some attend both and haue well tasted of the good word of life and goe on from strength to strength vnto the measure of the age of the fulnesse of Christ. Some yet there are which neither regard righteous men nor righteous matter but feede indifferently vpon all bookes alike to the great hazard of their owne soules these men are vaine and feede themselues with vanitie The diuell in elder ages in the blinde Papacie fed blind soules with fables and idle Friers inuentions now mens wits be refined they can no more feede on such dry stubble Hee feedes daintie eares with choise of words and vncleane hearts with the vnchaste and wanton loue-songs of Italian Poetrie Such foode breedes many vncleane beasts in Citie and Country Such men cannot loue the truth and holinesse because they are repleate with errour and vncleannesse Mr. Ascham a man greatly to be commended for his learning and good affection to pietie of this matter writes on this manner These inchanters of Circes saith hee brought out of Italie marre mens manners in England much by example of life but more by precepts of fond bookes translated out of Italian into English Againe tenne Sermons at Paules Crosse doe not so much good for mouing men to true doctrine as one of those bookes doth harme with inticing to ill liuing I say further these bookes tend not so much to corrupt honest liuing as they doe to subuert true Religon More Papists be made by your merrie bookes of Italie than by your earnest bookes of Louaine This complaint ought wise men to consider well of for that the world was neuer more full of Italian conceits nor men more in danger for the long contempt of Gods truth to be Italianated The diet and cure of soules afflicted is a very great mysterie wherein but few haue trauelled to reduce that matter into any good forme of art or to giue vs any good method of practise M. Luther M. Beza Vrbanus Rhegius M. Taffin and others haue very excellent formes of consolation and many godly brethren in our times haue ministred good helpe for the cure of soules afflicted but wanting art and good experience we conceiue the danger to be great and often as blind Empyrikes cause it to be greater for that wee rather gesse vncertainlie to applie good remedies and speeches vnto the sicke than know how to proceed by any certaine rule of art and well grounded practise If the naturall Physition might truly say as touching his facultie Vita breuis c. much more assuredly may the spirituall Physition prefixe such an Aphorisme to all this mysterie wee haue in hand For herein the godly learned know it a matter farre more difficult to iudge what secret causes breede the hidden distemper of the soule and here it is farre more dangerous to proceede onely by experience without art and skill And here we must as carefully respect all occasions and circumstances of time place and persons For a word spoken in due time is like an apple of gold with pictures of siluer so the contrarie vnseasonable and impertinent speeches be most dangerous The patient here must doe his part prout fides patientis adiuuat and the assistants must be of like tender affection and good meanes must imforme and time conuenient rightly be applied It fares here with vs as with other men in humane sciences wee know the afflictions of the minde to be very great and dangerous but how great and perilous all men cannot so well conceiue much lesse how with art and skill to proceede in the practise of this cure This reuerend man of God M. GREENHAM was a man in his life time of great hope and could haue giuen best rules for this vnknowne facultie for that the Lord by his good knowledge and experience restored many from vnspeakable torments and terrors of minde of which some are asleepe in Christ and as yet liuing not a few If the Lord had not so soone translated him to rest hee was no doubt as fit and as willing as any in our age to effect this matter Of his knowledge this way all the godly learned that knew him both can and will speake I doubt not Of his good will herein to posteritie let his owne words testifie the good desires of his heart for by a speciall occasion he speaketh of himselfe on this manner He hath had a long time a setled disposition as he trusteth of God to studie the cases of Conscience to succour the perplexed in them he hath been so filled with compassion to the afflicted which God wrought in his heart as if he had been distressed with them He hath seene the manifold blessings of God vpon his trauell Againe that many godly learned friends would perswade him to the aforesaid studie by these and such like arguments First that hereby hee might traine vp some younger men to this end and communicate his experience with them Secondly that he might leaue vnto posteritie a commentarie of such particular maladies as through Gods blessing hee hath cured together with the meanes vsed to that end and because precepts are wanting rules of direction in such cases by a through searching with a diligent and continuall obseruation and conference with others learned and experienced might in this age or in the age following be brought to some forme of method and Art whereby the knowledge and experience of these things might be made common to many not onely to the fruitfull curing but also the healthfull preuenting of manifold mischiefes Thus farre his owne words Let these graue Counsels and fruitfull obseruations in this first part of his holie workes which I haue here published testifie how mindfull and carefull he was for many yeeres to giue herein a comfortable direction for posteritie I am the meanest and the weakest of many brethren to write of this reuerend mans
as namely in finding out the Causes Fruites Properties 4 The worke wrought in the affections is this that they are framed either to loue or hatred hope or feare ioy or sorrow according to the diuersitie of the thing which the reasonable part hath seriously considered of For example a man then meditateth on the word when he so remembreth it and museth on it that he goeth from poynt to poynt applying generally somethings vnto himselfe and wisely examining how the case stands betwixt the Lord and him in those things whereby he seeing what is like to follow vpon it hath his heart stirred vp to put something in practise 5 In hearing of the word with others and reading of it by our selues we think we haue to deale but with men because those are but outward things many men will carrie themselues cheerefully but there is nothing more tedious vnto vs without Gods speciall assistance than by meditation to call our selues to account before Gods iudgemeÌ„t seate for that which we haue heard and to deale with our hearts in good earnest for the doing or not doing of the things we haue learned and without hypocrisie to lay our hearts naked before God accusing our selues when we come short of any thing praying also for grace therein confessing our sinnes that we haue been rebuked of and crauing forgiuenes acknowledging his mercie where we haue receiued any thing and begging for the continuance of it and so to depart away either more humbled in our selues to auoide sinne more carefully or comforted in the Lord to goe on forward in weldoing more cheerefully 6 A great companie of men â—â—d euen many prosessors haue an euill opinion of meditation because hauing purposed to passe their time in mirth they feare if they should deale thus streightly with themselues least it would make them melancholike and heauy vpon which occasion they will not so much as abide to be alone nay in the companie of graue and sober men and to keepe them from thiâ— some of great place are content to maintaine Iesters c. But if we will consider the profits which come to those who vse meditation and the hurts which fall on them who vse it not we shall be easily perswaded to embrace it Commodities of meditation and hurts of the want thereof 1 IF we meditate of those generall rules which we haue heard out of the word we shall many times see more cleerely into the truth of it than he that preacheth or at least more than he expressed vnto vs. For by the spirit of God we shall be taught to applie it more particularly to our selues than he did or could doe because we are most priuie to our owne estate 2 Those that much meditate become there by the godliest men and most profitable to themselues and others because meditation so increaseth knowledge in vs as that it especially breedeth good affections and quickeneth them most being begun in vs by ouâ— affections we are carried to practise goodnesse in our selues Contrariwise they which vse not meditation cannot attaine to that knowledge which otherwise they might haue For we see that a scholler of a most excellent wit cannot attaine to great learning if he meditate not on the things read vnto him how much lesse can wee which are dull and blinde concerning spirituall things 3 Furthermore the knowledge which one gets whilest it swimmes in the braine and is not setled in the affections by meditation is but a vanishing knowledge For if persecution befall vs or if heretikes trie vs with subtill arguments or if Sathan tempt vs we shall be shaken from our former knowledge But contrariwise a setled perswasion of the heart is hardly or not at all ouercome 4 Those who omit meditation haue their knowledge for the most part grounded vpon other mens sayings and writings and they bring themselues into this bondage to belieue all to be true that their writer saith because they haue not examined it 5 Want of Meditation destroyeth the memorie and causeth men to trust altogether to their books so as if they haue time sufficient store of books they are able to speake with great admiration of the hearers and yet of the same matters can scarse speake to a priuate man tolerablie to his edification and comfort because hee hath but spoken it out of the booke and not laboured to make it his owne by Meditation that thereby hee might finde out how to applie it to his owne vse and the benefit of others Want of Meditation takes away the vse of knowledge Rules for Meditation 1 FIrst let the word be the obiect and beware of mingling it with mens deuices Psalm 1. 2. 26. 119. 99. Secondly heare reade and conferre much with reuerence and diligence else our Meditations may be erronious Psal 119. 99. The Prophet was wiser then his teachers therfore he had instructions and conference before his meditation Ioshuah and Timothie were commanded to reade before and then to meditate 2 Meditate but of one thing at once and at one time according to the olde prouerbe Hoc age 3 Though hee who is come to strength of Meditation can make his vse of all places and companies yet euen these and much more other not growne to such ripenesse must bee carefull to chuse time and place and to sequester themselues from all lets that â—ight carrie them away when they will giue themselues to earnest meditation as Iob did who whilest his sonnes were banquetting kept himselfe apart And they are to vse fasting that they may bring themselues into the presence of God and see into the depth of tâ—eir owne corruptions 4 In meditating of a point wee must first trauaile with our iudgement and affections before wee come to make vse of it in our hearts 5 Wee must know that there will neuer be sound nor abiding fruite of meditation vntill our heart be sound and sincere and dehorting others from sinne looke that wee our selues hate it 6 Before and in all wee must pray that the spirite may be giuen vs that we neither adde nor detract that wee goe not too farre nor come not too short 7 We must euer be mindefull to be thankfull vnto God when hee blesseth vs in our meditation else we shall be buffeted in our next meditation 8 Being often troubled suddenly in his deepest meditations with distractions of mind he tryed whether they were of God or not in this manner If they did either bring some euill things past into his minde to humble him or some good thing to comfort him and make him thankefull or if they did instruct him in any thing to come leauing an admonition in him to be circumspect then hee tooke them to be of God but if they drewe his minde from the things present to roue and wander after other matters hee presently suspected it and fell to prayer to be established in his present calling from whence his owne corruptions and
of such as professe godlinesse And so in all euils beware of secret and colourable occasions of euill wherein some make a shew of good being guiltie of great offences Patience 1 PAtience then possesseth the soule whensoeuer all our outward wants are supplied by patience 2 There are many who haue set a presse on their hearts and purposed to exempt themselues from all griefe others eate vp their hearts with griefe as the flesh of the body is eaten vp with a corrosiue and so make themselues dull stones rather than feeling members the meane is not to be too quiet as without all griefe nor to be vnquiet too much as being without a God Pitie 1 THey are not to be pitied in their griefe which sorrow not with some griefe for their sinnes Pouertie 1 WE often want outward things because we esteeme no more of inward graces 2 It is the policie of Sathan to lay before vs the great benefits which we want to cause vs to murmur for them and to disgrace the present benefits which we haue least we should be thankfull We must not desire to come out of the fire of affliction vntill the Lord thereby haue purified â—s as fine gold for his owne vse but still thinke that the continuing of the crosse is the continuing of scouring away of some corruption 3 The Lord oftentimes giueth his children no other riches but his promise made vnto them which they must wholy depend vpon vntill the Lord seeing them readie for the thing in the testament hequeathed vnto them shall in wisedome giue them their legacies 3 The Lord will haue vs to begin with good things though our beginning be small the diuell contrary In euill things God would haue vs feare the very first beginnings the diuell contrary Preaching 1 IT is to be feared that by reason of our long peace and ease mens teaching will become glassie bright and brittle for that preaching is alreadie growne so cold and so humane that the simple preaching of Christ doth greatly decay that the great peace quietnes which men haue in themselues shall destroy the power of godlines out of them 2 If wee preach things whereof wee are not fully perswaded or if we be perswaded of them yet if they be not sound according to truth they will trouble our consciences afterwards 3 He obserued that many would receiue the word of God publikely preached with reuerence and being priuately spoken they made no such account of it wherein men shewed themselues not to respect the preacher of God and his word but some other thing And that some men which was a foule sinne and worthie publike reprehension would heare a man willingly in the Church and gainsay his doctrine at home Wherein they bewraied rather that they heard for solemnitie of place more then for any deuotion 4 In denouncing the iudgements of God either priuatly to one or publikely to more the Ministers of Christ still ought earnestly and inwardly to be moued to pray that that euill which the Lord foreshewed them by the word to fall on such sinners might be turned away so farre must they be from speaking in wrath 5 Some Preachers doe much inueigh against the body crying out that it is the enemy of the soule when notwithstanding we are rather to nourish the body as the friend of the soule for the exercise of repentance and mortification and sanctification and on the contrarie the soule is the enemie to the body in vsing it to sinne for that there is neuer any corrupt action in the body but there hath been first a corrupt motion and sinful affection in the soule 6 He was alwaies desirous to be in the place of publike reading praying and preaching euen of conscience to Gods ordinance were the Preachers neuer so meane For if he spake of iudgement he either increased as he said or confirmed his knowledge If the speaker had great wants euen these wants did humble him and made him to meditate inwardly of that truth whereof the Preacher failed in so much that sometimes hearing the wants and then meditating of the truth he could as well be enabled to preach againe of that text as if he had read some Commentarie Prayer 1 WE cannot be drie in the graces of God so long as we resort to Christ by feruent prayer 2 If you will aske any blessing at Gods hands begin with crauing his fauour Psal. 4. If you would auoid any crosse begin first with repenting and crauing pardon for thy sinne Psal. 32. 3 He in all things would aske counsell of God by his word and prayer thinking he could neuer well doe good to others vnlesse he had also first done well to his owne soule And hee obserued that taking in hand things more suddenly hee either was crossed in the doing of them or if he had any present fruite yet hee saw it was not an abiding and remaining fruite 4 It is good to vse euery night as soone as wee awake some exercise of prayer or meditation and to preuent the morning and euening watch in thinking on the Word 5 Hee compounded with himselfe three times a day to pray for those things which he preached vsing also daily three portions of Psalm 119. 6 They pray not altogether of fashion who see their infirmitie in praying and are grieued for it And they that indeed doe pray onely of fashion doe not see it and this imperfection doth not so much displease the Lorde as the griefe in vs for our imperfection doth please him And though it come to passe that God doe crosse a vehement prayer and doth graunt our prayer when wee pray coldlie it is not either to make vs to surcease from zeale or to slip to coldnes in prayer for that is the way either to heresie or prophanenesse but to teach vs that wee must not on the one side trust too much to the meanes as though wee would tye God to our praying and to encourage vs on the other side to vse prayer when seeing the Lord hath heard vs praying faintly he will surely heare vs when we pray feruently 7 Sometimes in a good action vsing good meanes with an vpright heart to a lawfull ende if our prayers be vnfruitfull and our labours want successe then let vs remember that in all these there were secret imperfections and that the Lords deferring is that wee being better prepared by humilitie to be thankfull he may graunt our requests in richer manner and measure 8 When one said to him after long conference and prayer Sir I haue troubled you Oh my brother not so said hee I neuer felt ill by well-doing and if I may pleasure you it is as ioyfull to mee as any thing can bee for for this cause I liue Praise 1 VNto one that with many words disabled himselfe he said meekly O why do you so much seeke your owne praise for it bewrayeth a
the remnants of corruptions defects of good things may easily be drawne of a malicious man to cut off himselfe from the Church not being able to discerne betweene essentiall and accidentall betweene the principall and inferiour points which make or destroy a Church that is which cannot iudge how the substantial ground workes remaining there is a Church though there be otherwise some accidentall things wanting If any man not so much intending this mans good as to feede his owne ambition pride stomacke or vaine glory shal carrie such a one to such superstitions or schismes he by his euill heart intending to hinder the truth and to destroy the temple of God the Lord shall destroy him and he shall either grow prophane or worldly or he shall be cut off by death or beare some other token of Gods wrath And because of a singularitie of spirit such men with an euill conscience disturbe the Church they may grow from error to heresies from precisenesse to prophannesse from strictnes to madnes not being content to be corrupted but seeking to corrupt Howbeit the man of infirmities and for want of iudgement going in an high path shall in the end inherit good things and be saued but as by fire The true suruay and examination of our selues 1 VVHen we examine ourselues we are to sit in iudgement ouer our selues and to keepe a solemne court in our owne consciences to suruay our manners our wits our senses our members and to see how we haue vsed them but yet least we should be too fauourable to our selues either in not espying out our sinnes or in not coÌ„demning our sinnes still we remember to make the law our iudge but Christ the answerer of the iudge The motions of the spirit of God in vs. 1 IT is a good thing to make much of a tender conscience and to nourish the motions of Gods spirit and not to offer any violence to that spirit of grace which rebuketh sinne iâ— vs for he that hath once crackt his credit will happily care for nothing she that hath once bruised her virginitie will by all likelihoods proue an old harlot It is daungerous to burie the checkes of our conscience to fight against Gods spirit or to â—mother the light of grace in vs for so we may grow to such a sottishnes in sinne that no admonition can forewarne vs nor punishment can affray vs the smallest meanes will prouoke vs to sinne the greatest meanes cannot reuoke vs from sinne For suffering our selues to be hardned by degrees the spirit is so quickly quenched the conscience so tender is so soone bruised that it is no maruell though we vse so great precisenesse and warinesse in so tender a matter by suspecting the retire of old sinnes and by foreseeing the assaults of new sinnes Euill spirits 1 HE obserued the difference of superstition and true religion in many things and namely how the diuell whilest he was made knowne to men onely by hornes by clawes or by an hollow voyce was wonderfully feared but now being reuealed to be a more secret aduersarie a spirituall tempter a priuie ouerthrower of the soule no man almost regards him and therefore as some haue feared him too superstitiously so now it is come to a more dangerous extremitie that he is not feared at all and which is more we cannot truly beleeue the gracious helpe of Gods holy Angels but seeke after Satans practises He marked that good men and learned did much omit this in their prayers that God would send his Angels to them to deliuer them from euill spirits Temptations 1 EVery man is that indeed that he is in temptation 2 The faithfull shall not be tempted aboue their strength but with the increase of temptation the Lord will increase our faith or with the decrease of our faith he will decrease our temptation 3 Gods children haue their faith so tried by the crosse as alwaies some drosse of sinne is purged away thereby As Iacob ceased not to wrestle though his thigh were â—â—â—â—â—d till he got the blessing so we must not faint in temptation though we be humbled til we get the victorie We must not despayre of victorie because in our striuing we had some infirmities but rather we must reioyce in this that God hath giuen vs a will and a desire to cleaue vnto him 4 It is a great fault in time of temptation not to resist those corruptions which after our temptation is ouer we are ashamed of and time it selfe resisteth them 5 Outward temptations doe not hurt till our inward corruption doth yeeld but rather they are as Surgeons to draw out our festered corruptions 6 Long and strange temptations may betoken long and strange sinnes 7 Gods seruants being tempted are not so much to looke at their state present as on their estate to come because they that presently sow in teares in time to come shall reape in ioy 8 He said that when a great temptation hangeth long vpon vs it were good to seeke for some speciall sinnes in vs because that we shall finde that for some priuie pride or vnthankfulnes or such like a teÌ„ptation remaineth long with vs. There is a a traine of corruption in vs and God often punisheth one sinne with another which if we espie not but looke onely to the grosser sinnes we shall hardly be brought to humble our soules vnderneath the hand of God or to profit by the admonition of others Againe we must auoide all occasions of drawing on sinne and vse ruery principall meanes at the least that helpeth against sinne For although we shunne all occasions and vse many meanes and omit but one of the chiefest God may correct that one omission in vs. 9 He thought it to be a Christian dâ—scretion neuer to vtter a temptation but when a man had no comfort in himselfe or when he stood in very great neede of comfort and then alwaies to discerne to whom he opened it 10 Subtiltie and violence are vsually attendant vpon the temptations of the diuell and the flesh the diuell especially vsing these two 11 Vnto one that was much tempted with vnbeleefe he gaue this counsell When the temptation commeth either fall downe in prayer and say Lord thou makest me to possesse the sinnes of my youth and this temptation is of very equitie howbeit oh Lord grant I may by wisedome herein make this temptation an holy instruction and suffer me to possesse my soule in patience oh turne this â—o thy glorie and my saluation I see and confesse what hath beene in me a long time by that which now sheweth it selfe in me and that thy grace â—ath altogether hitherto kept vnder this corruption yet Lord I beleeue and yet Lord I will beleeue helpe Lord my vnbeleefe thy name be praised for this seale of thy loue and pledge of thy spirit that in this vnbeleefe I am grieued as in my beleefe
meaâ—es but if any at any time shall haue more â—ffectuall feelings by priuate conference let him not neglect the publike reading but with all holy humble thankfulnes yeeld this soueraigntie to the Lord that he is to dispose his gifts to whom by whom where and when it pleasetâ— him 40 We are neuer the further from temptation for misliking it but the neerer vnlesse as in â—udgement we mislike it so in affection we humble our selues in feare and prayer as knowing that in time it may inuade vs. 41 Though oâ—ten we speake of things lawfull yet we want wisedome in examining the tiâ—â—â— plâ—â—e â—â—â— persons when where and with whom wee talke and so Sathan laboureth to mâ—ke vs silâ—nt when wee might speake to Gods glorie For the auoyding of this tempâ—ation wee must speake when GOD giueth vs occasion beeing thankfull for the good moâ—ioâ—s of Gods spirite and humbled for our weakenesse wherby both our speeches are most sâ—ained and we faile in many circumstances Then doing it in singlenes of hearâ— onely for the loue of Gods word and of his glorie let vs wholly commit the succâ—ssâ— whâ—â—h depends not on vs though wee obserue all circumstances to the blessing of God in Iâ—sus Christ. 42 In the regeneration and dying of sinne we come as it were to the best head and triall of our hearts when wee come to those sinnes wherein either nature or custome doth breede delight 43 The meditation of death doth so far moue vs from suffering our delights to dwell on earthly things as reason disswadeth vs from making any cost about a tabernacle where we know we shall dwell but a while 44 Our corruption is like to the wantonnesse of children who will doe either as they list or â—lâ—â— leaue all vndone 45 Wâ—en we thinke that our chiefest care is to glorifie God wee indeed doe seeke our owne glorie 46 It is a gracious thing to vse all our members to Gods worship for that will comfort our coâ—science when we cannot vse them 47 If we â—â— notorious in sinne we shall be notorious in an euill name Many would be loâ—h to be â—â—â—â—ed wicked who can be contented to be wicked but Gods children had rather be good then accounted good as the couetous man c. 48 Maâ—ie oft times desire that which when they haue gotten their conscience is afraid to vse 49 Lord giue me thy grace to remember the bead-row of my sinnes to humble me in prayer Lord teach me the catalogue of thy mercies truely to make me thankfull 50 As God doth rather oftentimes by heaping his benefites then powring his plagues vpon vs shew vs our sinnes so we must rather by courteous dealing then seuere handling shew others how they haue offended vs. 51 Ordinarily when God most comforteth he most humbleth before 52 If God watch ouer vs when we sleepe in vnbeliefe much more he will doe it when we wake in faith 53 The sinne of the master of a familie bringeth sinne ouer the whole familie as wee see in Abâ—melech 54 Wee can marke what men are spared and so flatter our selues but we marke not how they repent least we should disquiet our selues 55 We must not denie mercie to others least God denie mercie to vs. 56 Many meddle and stirre much about a new Church gouernment which are sensles and barren in the doctrine of new birth but alaâ— what though a man know many things and yet know not himselfe to be a new creature in Iesus Christ It is often the policie of Sathan to make vs trauell in some good thing to come when more fitly wee might be occupied in good things present 57 As the creatures were made for man so were they punished for man 58 If mercie must pleade for mercie Maâ—th 5 then mercie cannot pleade for merit 59 It is a mercie to let vs see that by Temptation which wee might feele by wofull action 60 If wee be tempted let vs first examine it by prayer whether it be contrarie to the word if it be a sinne then it bringeth the curse if it bring a curse then must we tremble if wee tremble not let vs suspect that our nature liketh the temptation and let vs applie prayer if wee tremble in truth we will neuer doe the thing whereunto we are tempted 61 The Dâ—uell when he cannot at the first corrupt the action he will begin to corrupt the iudgement and the affection 62 When wee must of necessitie vse inferiour things wee must vse them as readie to want them 63 As the hiding of our sinne with Adam hindreth mercie so to confesse our sinne greater then it is with Câ—ine displeaseth God highly 64 Manie will seeke the kingdome of heauen but not the righteousnes thereof 65 A good thing if it bee let alone it will decay but if an euill thing be let alone it will increase 66 The Prophets hauing regard not what ought to be first in knowledge but first in practise respected not the perfection of order but the corruption of our nature 67 Familiaritie with sinners bringeth the punishment of â—â—ne If the wicked that are without the tuition of God and stand onely vpon his â—â—â—◠〈◊〉 and euery minute of an houre lye open to Gods curse and vengeance if they bee our companions then when they are punished doubtles wee shall not escape 68 Sinne may easily be conquered of vs when it is young wee may easily be conquered of it when it is olde 69 Wee must not so much reioyce for that we haue done as we must be carefull what to doe hereafter For manâ—e are called but few are chosen many begin gloriously which ende ignomiâ—iously 70 When wee deferre to haue that in affection which we haue in iudgement it is the iust iudgement of God to depriue â—â—â—â— that which we had in iudgement 71 When wee haue oftentimes qâ—â—ked at a sinne and afterward although wee like it not yet if we mislike it not with as great indignation as we were woont to do but by little and little wee can well away with it it is to be feared that by degrees wee will fall to that sinne ourselues 72 We must be proud against Sathan in Christ and humble to all men in Christ. 73 The neerer Heresie commeth to the likenesse of the Trueth the more daungerous it is 74 Hee that will dissemble with God in his life will dissemble with him in his death 75 Many will take vp the sword to defend Christs cause with Peter who with Peter will shrinke when persecution commeth 76 Wee shall sometime feele by experience a terror suddenly come vpon vs when we are alone or vehemently to strike vs in the night which is sent to humble vs the Physition will say it is a melancholy passion
people and so for mee How gather you this By the annointing of Prophets Priests and Kings which were figures of him Was Christ annointed with materiall oyle as they were No but he was annointed with all gifts of the holie Spirit without measure Why dâ—e you call him Prophet Because hee was he is and euer shall be the onely teacher of the Church What were then the Prophets and Apostles They were his Disciples and seruants and spake by his spirit What comfort haue you by this Hereby I am sure that he will leade me into all truth reuealed in his word needfull for Gods glorie and my saluation Why call you him Priest Because offering vp himselfe a sacrifice once for all he hath satisfied for all my sinnes and maketh continuall intercession to the Father for me What comfort haue you by the Priesthood of Christ Hereby I am assured that he is my Mediatour and that I also am made a Priest How are you made a Priest By him I haue freedome and boldnes to drawe neere and offer my selfe and all that I haue to God the Father Why call you him King Because â—e doth guide and gouerne me vnto euerlasting life by his word and spirit What comfort haue you by this Hereby I am assured that by his kingly power I shall finally ouercome the flesh the world the diuell death and hell Why call you him Lord Because not with gold nor siluer but with his precious bloud hee hath purchased vs to bee a peculiar people to himselfe What comfort haue you by this Seeing he hath paid such a price for mee he will not suffer me to perish What is the second thing wherein the faith of Christ consisteth Secondly I beleeue that he hath wrought my saluation indeed after that manner that is set downe in the Creede After what manner hath he wrought your saluation 1 By his most painfull sufferings for sinne 2 By his most glorious victorie and triumph ouer sinne In what words are his most painfull sufferings expressed In these words Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell What is the generall meaning of these words By them I shew my selfe to beleeue that Christ endured most grieuous torments both of body and soule What comfort haue you by this I am freed from all those punishments of bodie and soule which my sinnes haue deserued How then commeth it to passe that we are so often afflicted with grieuous torments both in bodie and soule Our sufferings are not by desert any satisfaction for our sinnes in any part but being sanctified in the most holy sufferings of Christ they are medicines against sinne Why are these words added Suffered vnder Pontius Pilate Not onely for the truth of the storie but also to teach that he appeared willingly and of his owne accord before a mortall Iudge of whom he was pronounced innocent and yet by the same he was condemned What comfort haue you hereof That my Sauiour thus suffering not any whit for his owne sinnes but wholy for mine and for other mens sinnes before an earthly Iudge I shall be discharged before the heauenly iudgement seate What is meant by this That he was crucified That he died not onely a common death but such a death as was accursed both of God and man What comfort haue you by this I am comforted in this because I am deliuered from the curse which I haue deserued by the breach of the law and shall obtaine the blessing due vnto him for keeping of the same What is meant by this That he died That his soule was separated from his bodie so that he died a corporali death Why was it requisite that he should die Because by sinne came death into the world so that the iustice of God could not haue beene satisfied for our sinnes vnlesse death had beene ioyned with his sufferings Why is it â—rther added That he was buried To assure vs more fully that he was truely dead What comfort have you by his death and buriall 1 I am comforted because my sinnes are fully discharged in his death and so buried that they shall neuer come into remembrance 2 Secondly my comfort is the more because by the vertue of his death and buriall sinne shall be killed in me and buried so that henceforth it shall haue no power to reigne ouer me 3 Thirdly I neede not to feare death seeing that sinne which is the sting of death is taken away by the death of Christ and that now death is made vnto me an entrance into this life What is the meaning of this He descended into hell This is the meaning that my Sauiour Christ did not onely suffer in body but also in soule did abide most vnspeakable vexations griefes painfull troubles feare of minde â—â—to the which both before and most of all when he hanged vpon the crosse he was cast What comfort haue you by this I am comforted in this because in all my grieuous temptations and assaults I may stay and make sure my selfe by this that Christ hath deliuered mee from the sorrowfull griefes and paines of hell What beleeuest thou in this article Hee rose againe from the dead I belieue that Christ in his manhood hath suffered for mee and that he did in the third day â—â—â— againe by his owne power from the dead Wherin doth this article minister comfort vnto thee In three things 1. His resurrection doth assure me that his righteousnes shall be imputed to me for my perfect iustification 2. it comforteth mee because it doth from day to day raise me vp to righteousnes and newnes of life in this present world 3 It ministreth vnto me a comfortable hope that I shall rise againe in the last day from bodily death What beleeuest thou in this Article Hee ascended into heauen I belieue that Christ in his humane Nature the Apostles looking on ascended into Heauen What comfort haue you thereby 1. I am comforted in this that Christ hath prepared a place for mee in heauen which now I see by Faith and herâ—aâ—ter shall fully enioy 2. I am comforted by his intercession to the Father for me What fruite haue you by his intercession 1. First it doth reconcile me to the Father for those sinnes which I doe daily commit 2. Secondly being reconciled in him I can pray to GOD with boldnesse and call him FATHER What is the meaning of this article Hee siâ—tteth at the right hand of God the Father I belieue that CHRIST in mans nature was aduanced by the FATHER vnto that high authoritie whereby hee ruleth all things in heauen and earth What comfort haue you thereby 1. I am comforted because I shall receiue from him all things needfull for mee vnder his gratious gouernment 2. By his power all mine enemies shall be subdued and troden vnder my feete What beleeue you in this article From thence hee shall come c I belieue
saluation and to inable vs to suffer them 2. By a â—ledfast Faith in Gods promises and prouidence that wee shall want no good thing that all things seeming hurtfull shal be turned to the furtherance of our saluation What call you Sathan The aduersarie of enemie of God and his people How doth hee fight against vs 1. By subtiltie alluring vs to sinne and therefore â—e is called a Tempteâ— or Serpent 2. By laying fearefully to our charge our sinnes committed and therefore hee is called the Diuell an accuser 3. By seeking by manifold inward terrors and outward troubles to swallowe vs vp and therefore is called a roaring Lyon How shall wee fight against Sathan and his temptations 1. By Faith in Iesus Christ who ouercame all his temptations in his owne person that so wee might ouercome in him 2. By resisting the inward motions and outward occasions of sinne How shall wee doâ— that By belieuing that wee are baptized into the death and resurrection of Christ. How shall wee ouercome Sathan and his accusations 1 By Faith in Iesus Christ who hath iustified vs from all the sinnes for the which hee can accuse vs. 2 By all those comfortable promises of forgiuenes of sinnes which in CHRISTS Name are made vnto vs. How shall we ouercome him in our terrors and troubles 1. By Faith in Iesus Christ who was heard in all his troubles to giue vs assurance that wee shall not be ouercome in them 2. By Faith in Gods prouidence whereby wee know that hee can doe no more vnto vs than the Lord doth direct and as it were giue in commssion for our good Wee haue heard that the Word is the first and chiefe meanes not onely to beget but also to strengthen and increase Faith in vs What is the next principall meanes Prayer is the next principall meanes seruing for the strengthening and encreasing of Faith What is Prayer It is a lifting vp of the minde and a powring out of the heart before God Is there any prescript rule of Prayer left vs in the Scriptures Yea euen the Prayer which our Sauiour CHRIST IESVS taught his Disciples called the Lords prayer Is it lawfull to vse no other forme of words Wee may vse another forme of words but wee must pray for the same things and with like affection following the same rules which are prescribed in that prayer How is that prayer diuided It is diuided into the Preface or entrance to the prayer Prayer it selfe Conclusion or shutting vp of the prayer Which is the Preface Our Father which art in heauen What doth the Preface put vs in minde of 1. First of him to whom wee pray 2. Secondly of our owne estate in prayer To whom doe we pray Onely to GOD the Father Sonne Holy Ghost Why do you heere name the Father Because discerning the persons wee pray to the Father secretly vnderstanding it that wee doe in the mediation of the Sonne by the working of the holie Ghost Why must wee pray to the Father in the mediation of CHRIST his Sonne Because GOD being displeased for sinne we can haue no dealing with him but onely by the meanes of his Sonne in whom he is well pleased Why is it required that wee pray by the working of the HOLY GHOST Because the holie Ghost assureth vs that hee is our Father and whereas wee know not what to pray nor how to pray the holie Ghost doth teach vs both What must wee be perswaded of and how must wee be affected in prayer Partly concerning ourselues 1. Wee must be truly humbled which is wrought in vs two wayes 1. By a perswasion of our sinfull miserie and vnworthines to be helped 2. By a perswasion of the louing mercie of God in heauen that must helpe vs. 2. We must haue a certaine confidence we shal be heard and this is wrought in vs 1. By faith being perswaded that God loueth vs as his own childreÌ„ in our L Iesus Christ. 2. By faith being perswaded that our Father being God Almightie hee is able to doe whatsoeuer he will in heauen in earth others We must bee per swaded 1. That all Gods people pray for vs. 2. That it is our bounden dutie to pray for others as well as for our selues How are the petitions deuided Into two parts for 1. We make request for those things that concerne Gods Majestie 2. For those things which concerne our owne welfare Which be those that concerne Gods Majestie The three first 1. Hallowed be thy Name 2. Thy Kingdome come 3. Thy will be done in earth as it is in heauen What is meant by the Names of GOD 1. The Names and Titles of GOD as Iehouah the Lord of Hostes and such like 2. The 1. Wisedome of GOD. 2. Power of GOD. 3. Mercie of GOD. 4. Goodnes of GOD. 5. Truth of GOD. 6. Righteousnes of GOD. 7. Eternitie of GOD. Why bee these Names called the Names of GOD Because as names serue to discerne things by so GOD is knowne to be GOD by these things What is meant by the word Hallowed We pray that as God is glorious in himselfe so he may be declared and made knowne vnto men to be a most glorious God How shall Gods Name be declared to bee holie and glorious 1. First we pray that his wisedome power goodnes mercie truth righteousnes Eternitie may more and more be imparted and manifested vnto vs and other of Gods people 2. Secondly wee pray that according as wee know these things so the fruites of them may appeare in our and other Gods peoples liues that so Gods Name may bee honoured and praised What doe wee pray against in this petition 1. First wee pray against all ignorance of holie things wee should know and want of workes whereby God wants of his glorie 2. Wee pray against all false religion wickednesse and vngodlinesse whereby Gods Name is dishonoured I cannot as yet finde any more of this Catechisme If any man haue the rest in his priuate vse he shall doe well to communicate the same vnto the Church for the good of manie HONI SOIT QVI MAL Y PENSE THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINITSER AND PREAcher of the Word of GOD containing seuerall Treatises the Titles whereof appeare in the next Page following Psalme 94. 12. Blessed is the man whom thou chastisest O Lord and teachest in thy Law AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. SVCH TREATISES AND MATTERS AS ARE CONTAINED IN THIS PART ARE THESE 1. A comfortable Treatise for an afflicted conscience on the 18. of the PROVERBS vers 14. 2. Another short treatise of the same argument 3. The markes of a righteous man 4. Notes of election 5. A treatise of Contract 6. A large treatise of the Sabbath 7. Short notes of our
partly of those which were done after our calling Euery man especially hauing his reason reformed by the word of God will graunt an examination of the life before our true knowledge of God in Christ to be most needfull But it may be some will thinke that we neede not to be so precise in the searching of those sinnes which were after our knowledge But seeing of all other sinnes these bite forest and pierce deepest for that they are aggrauated with all the mercies of God going before and sinne is then most sinfull when after we know the trueth after we haue beene deliuered from sinne after we haue beene inlightened with the grace of God we haue fallen into it I thinke that an examination most specially ought to be had of these sinnes Wherfore to iterate our former examples in a new matter as we may see the former kinde of examining of our sinnes before our calling in the sonnes of Iacob so we haue a patterne of the latter in the practise of the Prophet Dauid who at the hearing of his sinnes was so troubled in his spirit that he could not rest in the Prophets speech telling him that his sinne was forgiuen him but still was disquieted as one vtterly forsaken of God and could finde no comfort of Gods spirit in him For as it fareth often with sores it commeth to passe in sinnes we are loath to haue our wounds often grated vpon we cannot so well away to haue our sores rifled feared and lanced but fedde with healing salues so we are hardly brought to haue our consciences ground or our sinnes ransacked sifted searched and ripped vp but would still haue them plaistered with sweet promises and bathed in the mercies of God whereas it is farre safer before incarnatiue and healing medicines to vse corrosiue and mundifying waters without which though some sores may seeme to close and skin vp apace yet they proue worse and being rotten still at the core they haue aboue a thin skin and vnderneath dead flesh In like manner we would cloake we would hide and couer our sinnes as it were with a curtaine but it is more sound Chirurgerie to pricke pearce our consciences with the burning iron of the Law and to cleanse the wound of the soule by sharpe threatnings least that a skin pulled ouer the conscience for a while we leaue the rotten corruption vncured vnderneath and so we be constrained to cry out of our sinnes openly As it is a folly then to dissemble our sores whilest they be curable and after to make them known when they be growne vncurable so it is as great folly to dissemble our sinnes whilest they may be remedied so after be constrained with shame to blaze them abroad when thou maist think them remediles But of this by the way because we shall more largely touch it in the last part to come It is sufficient to commit sinne before knowledge but after some good light of the spirit to sinne breedeth either hardnesse of heart or a troubled spirit both which we shall auoid if in trueth we be carefull to watch ouer our affections and beware that after our deliuerie we fall not into sinne againe Seuerall men subiect to seuerall sinnes haue their seuerall checkes in their consciences some are ouercome with wrath and yet after the moodie fit they can tell that the wrath of man doth not accomplish the righteousnesse of God some are subiect to lust and afterwards they say it profiteth them nothing some are giuen to a continuall course of vanitie who notwithstanding can say that mans life hath another ende some slippe deepely into worldlinesse yet they be often weakened with most terrible checks of conscience Well blessed are they whose hearts be truely grieued and let them beware that make daliance with sinne for either hardnesse of heart will ouertake them or a troubled conscience will confound them Wherefore it comes to passe that many spending their bodies on lust lament that euer they so abused their strength many giuen too much to the pleasure of this life had griefe come vpon them to remember how they haue spent Gods graces lauished his good gifts and mispent their time or else if they haue not this griefe they fall into voluptuousnesse and draw such a thicke skin vpon their hearts as will cause the strongest denouncings of Gods iudgements to rebound be they driuen on neuer so hard And sure it is the sinne of this world that men being controlled in their consciences whilest they are a praying and feele a secret charge laide against them to beware of guile in buying and selling either haue these checks lesse and lesse and so they grow to be prophane or else afterward they are wonderfully wounded that they haue beene â—o worldly so greedily pursuing earthly things so coldly procuring heauenly things Thus euen our priuie thoughts not profited by are breeders of farther trouble Now the remedie against this trouble is willingly and wiâ—tingly not to cherish sinne to wish that the Minister should touch our most priuie and secret sinnes to be glad priuatly to be admonished to profit by our enemies when they do reproch vs and rather to desire in such a case to be humbled than to suffer our selues to be flattered This trying of ourselues must yet stretch it selfe further not onely to the committing of euill but also to the omitting of good As when after some good working and feeling of the spirit we begin to fight and conflict with our owne consciences saying though I must pray I must haue time also to prouide for my familie if I goe to heare the word of God surely I shall be in danger to loose this profit if I thus attend vpon the exercises of religion I shall be cut short in the vse of my pleasures Wherefore it shall be good to search our harts not onely in the carelesse not vsing of the meanes but also in the negligent watching ouer the fruites of the meanes saying to ourselues in this maner I haue heard a Sermon but alas without any feeling or working vpon my affections I haue beene praying but with no power of the spirit I haue receiued the sacrament but without those ioyes glorious and vnspeakable which I was wont to taste of I saw the discipline of the Church executed but without any feare of sinne at all in my selfe or compassion to the member censured And here I dare for my owne obseruation assuredly affirme that outward sinnes haue not beene at sometime so grieuous to Gods children as that they haue some times vsed the meanes with little reuerence and with lesse fruite And no maruell we shall see many men at some times not so much grieued for their sicknesse it selfe as for that they haue either willingly neglected the means which might haue preserued their health or that they haue abused the Physicke that might haue restored their health to them
contrariwise if you be vnmindfull of God hee will not suffer you to finde the benefits of thesâ— one by the other The second Commaundement which requireth of you to worship God after the true manner that hee appointeth in his word teacheth you thus much that you must nourish your lâ—e in this estate by the practise of things whereby he is worshipped and honored of vs nâ—mely by hearing and reading of his holie word and by the vse of the Sacraments For that same that is sâ—irred vp and nourished by this meanes is most pure and will longest endure wheâ— fâ—â—â—thly loue soone vanisheth and fadeth away In the third Commandement as you are trusted with the glorie of God so you are charged bâ—oâ—hâ—r thaâ— you abuse not his Name if you be faithfull vnto the Lord in seeking his gloâ—ie and the aduancement of his truth and of the kingdome of Iesus Christ preferring it in all things as is meete then surely will the Lord blesse you and prosper your wayes but if you fall away and slide into any heresie and so dishonor his Maiestie then will God certainly plague you in his wrath and he will make that which you desire to haue greatest comfort in turne into a curse vpon you And I would haue you remember to this ende how God the Lord dealt with wicked Amaziah who for the prophaning of Gods glorie and worship had the hart of his wife drawne from him and so to his great reproch became a notorious whore So likewise my sister that you dishonour not God as being a meanes of withdrawing your husbands heart from the duties of his calling but nourishing Faith and a good conscience in all things with him so will the Lord for his owne Names sake blesse you together For you shall finde it true which hee hath spoken Them that honour mee I will honour and them that despise mee shall be despised But beware I say that you giue no occasion of falling away or back sliding vnto your husband least God also bring shame vpon you by him by giuing him ouer to some sinne I speake not this as thogh I doubted these things in either of you both for I hope of better things of you but in speaking to you I admonish my selfe wishing that wee all take heede that wee fall not as the wicked and sinners into the hand of God for he will not hold him guiltlesse that taketh his name in vaine I will speâ—ke nothing of the fourth Commaundement onely referring you to that I taught publikely this day concerning the conscience wee ought to haue in the true and spirituall keeping of the same The fifth Commandement teacheth you to be obedient and to relieue and obey your husband And marke this Sister I shall now say vnto you if you had neuer so manie gifts if you had the wisedome of Abâ—gael and all other graces which are in any woman yet if you wanted obedience to your Husband I tell you true that you are nothing worth and you could haue no part in Iesus Christ who denieth himselfe to be the gouernour of anie that will not acknowledge their Husband to be their head Therefore Sister let others doe as they list but bee you in the number of those that doe feare GOD and as the daughter of Sara by doing well who yeelded reuerence to Abraham and is commended in the Scripture for her dutifull speech shee alwayes vsed vnto him calling him Lord or Sir Now Brother remember that you must so gouerne as you must giue account of the manner of your gouernment euen vnto GOD himselfe Besides where there is greater dignitie there must you knowe that there are greater graces required and in ruling well there are manie speciall duties to be performed Therefore you must behaue your selfe wiâ—ely least you dishonour your selfe by abusing your authoritie for it is a daughter of Israel that is committed vnto you and one that is fellow-heiâ—e of the same grace in IESVS CHRIST with you Againe you must consider that a woman is a very fraile creature and may soone be discouraged when as there ought to be more constancie and stayednes on your part Therefore in the sixt Commaundement God forbiddeth all churlish behauiour all lumpishnes and all vnkindnesse and discurreous speeches charging you also to beare with manie weaknesses to the ende they may bee most quietly reformed And you Sister are forbidden all fullennesse and that you also for your part take heede of all bitter speeches and of naughtie names which wee heare throwne out of some women of vnquiet spirits and if you will haue your infirmitie cured by gentlenesse then deale you in like manner towards your husbands For it cannot be but occasions of vnquietnes will sometimes be offered on either part and therefore in many things you must willinglie beare each others burthen Besides this Sister there is a dutie required in this Commaundement that you take care of the health of your Husband in dressing meates wholsome for him And this shall bee a meanes that his heart shall be more bent in all louing affection towards you In the seuenth Commandement there are many things to be noted but I can but touch some one or two at this present for want of time the speciall vse and substance of it is this much that you liue chastly in this estate and that you keepe the mariage bed vndefiled and let me giue you both this warning that you take heede in the beginning marke what I say least that which ought to be a meanes to further chastitie should turne to the hinderance of you Therefore pray to God to giue you grace that you may be soberly affected in all things and namely in the vse of mariage and repent of that which is past if you haue any way offended the Lord in this behalfe For many failing in repentance for their former sinnes fall afterward vnto their vncleannes againe As for you Brother true loue towards your wife will bee a notable stay from all corruptions this wee reade of Isaack Gen 24. 67. because he loued Rebecca very dearely he had no more wiues but her albeit in those dayes it was a grieuous sinne euen amongst many of the faithful they had at once more wiues than one Therefore when you are from her abroade make a couenant with your eyes and let not your heart wander after any other but thinke vpon your owne wife and delight your heart in her continually and pray earnestly vnto God for her and so will the Lord increase your loue vnto her and moue her heart also to delight and long after you So must you sister that the same blessings may ouertake you as surely if you embrace his feare and walke in his wayes he will blesse you as well in bearing of children as in other his manifold graces which he hath in store to bestow vpon you Heere also I must by the way admonish you
necessarie vse whereof we shall more plainely perceiue if wee doe wisely consider either the lamentable inconueniences which accompanie the want of the pure vnderstanding thereof or the manifold commodities which ensue the right embracing of the same The inconueniences are partly to be obserued in the wicked and partly to be noted in the children of God In the wicked who either are seduced by false doctrine or else which are carelesse of true doctrine They that are deceiued by false religion be either Papists on the one side the Families of loue with such like heretikes on the other side whereof the one that is the Papists make the Sabbath day but an ordinance and ceremonie of the Church and therefore obserue it but as a thing taken vp and retained by the Church of Rome as also they do many other holie daies in the yeere The other seeing no further into it than as it is an ordinance and ceremonie and thinking it to containe nothing morall crie out against it as willing to haue it wholie abrogated seeing all ceremonies haue had their end in Christ alleadging though nothing to the purpose that God is a spirit and will be worshipped in spirit and in truth and therefore the obseruation of a day is nothing auailable to his worship Againe what credit it hath in them that are carelesse of religion all men may see Tush say these men the Sabbath is too â—ewish and full of superstition and therefore vnto them it is all one with other common holie daies sauing that peraduenture they had rather haue it than want it not for any loue of religion but for easing of their flesh and the more in-glutting themselues with carnall pleasure by meanes whereof they make it a day of the world not a day of the Church a time rather dedicated to the pampering of the flesh than sincerely coÌ„secrated to the building vp of the soule and spirit In the children of God otherwise well instructed haue also arisen many scruples concerning this matter how it is ceremonious how it is not which kinde of men keepe the Sabbath not as grosse heretikes and yet not as carefull obseruers by reason that they are not throughly taught in it nor fully perswaded of it Wherefore we may see how needfull this doctrine is yea although we had no care of them that are not in the Church yet in respect of them of whom we haue most care being in the Church of God with vs. And this necessitie we shall also obserue if in truth we marke the seuerall commodities which proceede from the right vnderstanding hereof For seeing the Sabbath day is the schoole day the faire day the market day the feeding day of the soule when men purely knowing the vse of it separate it wholy from other daies they shall see how they may recouer themselues from sinnes alreadie past arme themselues against sin to come grow in knowledge increase in faith and how much they shall be strengthened in the inner man Wherefore in the booke of God when the Lord will vrge the obseruation of the whole law he often doth it vnder this one word of keeping the Sabbath Againe when the Prophets sharply rebuke the people for their sinnes they particularly lay before them how the Sabbaths of the Lord are broken And to speake the truth how can a man lie long in the liking of sin who embraceth this doctrine in conscience who willingly would haue his sinnes discouered his conscience vnripped the iudgements of God against his sinnes threatned wherby he might come to a loathing grow to a further misliking of his sinnes daily Sure it is indeede that as in other things so in this the ceremonial vse little auaileth Howbeit if for the ceremoniall vse of the Sabbath because many so vse it therefore we should leaue it we might as well by the same reason put out of the doores of the Church the administration of the Sacraments the making of prayer the preaching of the word because the most part of men vse these things for a fashion neither is it the question which we haue in hand what men doe but what they ought to doe in the obseruation of the Sabbath In the setting downe whereof this order doth offer it selfe to be obserued first to speake of the commandement it selfe and then of the reasons thereof The commandement as we see is deliuered both affirmatiuely and negatiuely whereas all other the commandements are but either affirmatiuely or negatiuely expressed so that where it is said the Sabbath day keepe holie the holie vse of the Sabbath is flatly and straightly vrged where it is added in it thou shalt not doe any worke the irreligious breach of the same is plainely restrained The reasons be in number foure The first is included in the word remember and is drawne from the end which is thus much in effect Wilt thou worship me purely and loue thy neighbour vnfainedly then obserue this one thing which I haue therefore placed indifferently betweene those commaundements which concerne mine owne honour and the comfort of thy brethren The second reason is deriued from the authoritie of the lawgiuer whereby the Lord vrgeth our obedience and is expressed in these words the seuenth day is the Sabbath of the Lord thy God The third is inferred of the equitie of this law wherein the Lord dealeth with men as it were by conference and disputeth by plaine reason that iustly we cannot denie him the seuenth for his owne glorie who hath not denied vs sixe daies to trauell in our owne affaires And this is gathered when he saith Sixe daies shalt thou labour and doe all thy worke but the seuenth day c. The fourth and last reason is borrowed from proportion of the Lords own example that as in sixe daies he made all things and in the seuenth ceased from creating though not from preseruing them so in sixe daies we may haue a naturall vse of the creatures of God but on the seuenth day we ought to haue a spirituall vse of them Vnder these may be couched another reason deriued from the time wherein the Lord first commanded the Sabbath which was in mans innocencie so that if before transgression it was an effectuall meanes to keepe out sinne then after mans fall it must needes be of force to withstand sinne It may seeme the best way to some first to intreate of the commandement it selfe and then of the reasons Howbeit because the Lord his wisedome sometime prefixeth the reason as in the first commandement and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine and it is hard to ouermatch the affection vntill iudgement be conuinced we will first arme the matter with reasons and then shew both how this law is kept and how it is broken This order is commended vnto vs by the holy Ghost 2. Timoth. 2. 16.
and for want of this order many excellent Sermons haue little effect for where iudgement by the truth is not conuinced there many exhortations fall to the ground for which cause also the holy vse of the Sabbath so little preuaileth with many in that they are not grounded with iudgement in the true knowledge of the same But before we come to the particular discourse of the reasons generally let vs consider why this commandement is in words larger in reasons fuller than any other commandement If we take a view of the whole law we may obserue how the Lord hath set downe sixe precepts in many words and foure nakedly in bare words as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons and the last so dilated by a speciall amplification the other foure being so briefe and so naked Certainly the Lord and law-giuer foresaw that vnto these foure men would easily be brought to yeeld and we see how the very Heathen haue freely granted them the Philosophers haue fruitfully written of them all ciuill righteous men do earnestly maintaine them and to be briefe common honestie counteth him no man that will murther he is thought beastlike that defileth his body outward ciuilitie condemneth a theese and the common sort of men mislike a backbiter and slanderer Againe he knew in his eternall wisedome how the first fiue would neither in reason so soone be admitted nor in affection so easily embraced and therefore to meete with the subtiltie of mans nature and corruption of mans heart they are set downe more piercingly This we shall see in the first and last commandements of the second table In the first when the Lord had commanded honour to be giuen to parents he enforceth his commandement with annexing a promise of long life and why euen iudgement herein is much corrupted For many there are who granting the inconueniencie and vilenes of murther adulterie and false witnesse bearing yet denie the necessitie the excellencie of Magistracie Yea and albeit in iudgement many men yeeld to the reason thereof yet is not the equitie thereof so soone in affection embraced for experience of all ages proueth that the corrupt nature of man is most hardly brought to be subiect and these last miserable daies can witnesse the same more especially wherein men are growne to be without naturall affection Not without cause therefore is this precept fenced with reason In the last where God laieth a more precise rule straighter charge to the conscience of man than flesh and blood would willingly beare because men thinke it some rigorous dealing to haue their least affections arraigned and their secret thoughts condemned as willing to haue their thoughts not to be called into any court to hold vp their haÌ„d at the barre of iudgement he is constrained as it were by particular branches and seuerall articles to set downe the law that we might not finde some starting holes to creepe out at and to wring our selues out of the precincts of the same Yet more euidently doth this appeare in all the commandements of the first table because they are more contrarie to the iudgement of man meerely naturall although he be otherwise neuer so wise and the word of truth must only trie them for in the first commandement the reason is prefixed in the second third and fourth commaundements the reasons are annexed But here may arise this question â—o wit why the second and fourth Precepts are so amplified in words and strengthened with more reasons than anie of the other Surely herein the Lord declareth how he plainely foresaw how amongst the rest these two commandements would finde leaâ—â— entertainment and most be refused But what shall we say of the Papists Familists and Heretikes among vs in these dayes and other men also otherwise of sound iudgement which affirme that as well the second as the fourth Commandement is ceremoniall whereof the one would bring into the Church Images the other prophanenes Wherefore the Lord in his wisedome foreseeing these cauilling wits preuented their purposes so that if either they yeeld not or make resistance to the truth so manifest they oppose themselues to the knowne and open truth and so make themselues the more inexcusable Wee see to acknowledge that there is a God to honour Father and Mother to abstaine from blood not to defile our flesh not wrongfully to oppresse not to bee a notorious slanderer euery Papist and naturall man guided but by the light of reason will easilie graunt For the wonderfull order of the heauens the continuall course of the Sunne Moone and starres the outgoings of the mornings and euenings declare there is a God Reason perswadeth how the things in the world must needes be gouerned and that wee owe loue vnto him by whom they be guided Nature teacheth that mens liues must bee maintained common ciuilitie abhorreth adulterie oppression and backbiting But if yee aske how this God is to be worshipped and what times wee must sanctifie to that vse we shall see how many Countreys so many religions how many men so many deuises Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie and captiuate all mans inuentions seâ—ing all these Commaundements doe most fight against the reason of man and by reason haue most beene oppugned So in the pure obseruing of these consisteth the sincere keeping of the rest of them For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord how shall wee giue him the honour due vnto his glorious name how shall wee be instructed rightly and reuerently to deale with the dignitie of our brethren faithfully with their liues purely with their bodies righteously with their goods or tenderly with their credit but by those waies and rules which the Lord hath prescribed in his word and when should wee learne those rules but at such times as hee himselfe hath appointed and sanctified for that purpose Againe where these two commaundements are not rightly vnderstood there true Religion goeth to wracke For admit that wee should not carefully follow the word of God how many religions would then start vp Let this bee graunted that euery man should haue what day he would for the worship of God and then see how many dayes men would bestow on the Lord. But let vs come to the reasons whereof the first is drawne from the end of the law and is partly signified by this word remember and partly by this word sanctifie Remember the Sabbath day to sanctifie it For this word remember which is heere prefixed is set downe this word obserue in Deuteronomie wherein wee are forewarned to watch the more diligently and attend more carefully vpon this Commandement In which point wee may obserue that whereas all other commaundements are simply set downe and directly propounded this alone hath a preface prefixed which is thus
as though God were not able to recouer him Now to proue this the man of God bringeth an argument only for confirmation of the doctrine immediatly going before it is drawne from the greater to the lesser This man esteemeth one day aboue another day and another man acounteth euery day alike Which reason is thus much in effect although there should be some so weake in knowledge that they should make no difference of daies in respect of their vses which vndoubtedly is a great error yet I would not that for this respect a man should count him for no Christian much lesse then must this be done to one that of infirmitie eateth herbs which is a lesse error than the other The stronger opinion is set in the first place the weaker in the last For as this is the stronger one beleeueth that he may eate all things so this is the weaker another eateth herbes as this is the worke of faith this man esteemeth one day aboue another so this is the weakenes of faith another counteth euery day alike He that obserueth the day saith Paul he doth it not without knowledge and iudgement but obserueth it to the Lord so that the Sabbath day is the Lord his day This is the strong opinion I say to distinguish one day from the residue which was vnknowne to the Gentiles who although they had many holy dayes through a corrupt imitatiō of the Iewish obseruation which they had heard of yet were they ignorant of the true day But now hearing of the Lord his day some among them began to doubt of it with whom the Apostle willeth the stronger to deale in loue In our dayes we see that because there hath bin much crying out against holy daies some also wil not stick to cry out against the Sabbath Wel if a papist in al other general points of doctrine should be truly cōuerted vnto Christ and for want of instruction doubteth of the Sabbath we are in loue to deale with him and for a season to support his weakenes How be it we must remember that the weake must not alwayes be borne with as appeareth by the Apostles words chap 15. 2. Let euery man please his neighbour in that that is good to edification So long then as the errour is of weaknes and that it is but an infirmitie in the man from which by the knowledge of the truth he would be rid and be deliuered he must be borne with But if it proceede of illusiō obstinacie of a prefract iudgement as deceiued by the diuell then he must not be borne with no not euen now a dayes nay if we be herein faultie the errour is not so tolerable in vs as it was in them in that they wanted the old and new Testament both which are so abundantly opened vnto vs. But if one truly repenting him of his sinnes faithfully beleeuing in Christ shall through ignorance be afraid of the Sabbath as of a seruile ceremonie he is so farre to be borne with as he desireth to come to the truth if he come once to be obstinate he is no longer to be borne with But how proue you that this is the stronger opiniō to esteeme one day aboue another day and that this is the weaker to count all daies alike I answere the Apostles did obserue one day and cōmended it vnto vs by their owne practise which no doubt they wold not haue done had it been the weaker part Besides it is not vnlike but a law for obseruing this day was also made by them Act. 15. and therefore it must be the stronger part And although the Iewes could not be brought from their day yet the Apostles might haue one day Againe in that the Apostle would haue none iudged that of weakenes shall not obserue the Sabbath yet he doth not onely himselfe iudge the Galathians but also as being ielous ouer them he telleth thē that he feareth their falling away because they obserued dayes and moneths and times and yeeres it is apparant that this is the stronger opiniō especially seeing that Coloss. 2. 16. he saith Let no man condemne you in respect of an holy day or of the Sabbath daies that is if ye will not vse their solemne Sabbaths of their ordinarie feasts yet are ye free and the Church must not iudge you No◠that the Apostles practised this day it is euident Reuel 1 10. where it is called the Lords day As also 1. Cor. 16. 2. Euery first day in the weeke which in an ancient Greeke copie is called the Lords day Moreouer Act. 20. the Church kept this day because in it the Lord drew light out of darknesse and CHRIST on this day rose from the dead and the holie Ghost was sent in it whether wee may call to minde in it our Creation Redemption and Sanctification And where it is commonly translated 1. Corinth 11. When yes come together in the Syriake translation it is found O◠the Lords day when yee meet Wherefore it is like that the Apostles obserued this day and therefore also it appeareth in this place which we handle that it is the stronger opiniō wherein though a man faile through in firmity he is not to be iudged Thus we see how this place maketh nothing for the purpose of them that would disanull the Sabbath but is brought in rather by the way of an argument that if a brother counted all daies alike which was a great weakenes yet should he not be iudged so farre off should they be from iudging him that of weaknesse eateth herbes which is the lesse error Here if any shall obiect that our first parents did eate nothing but herbes fruits and therefore we should content ourselues therewith I answere that their nature being in innocencie was so sound whole and perfect that they needed not other nourishments as we doe who by reason of our weaknes and frailty which accompany sinne had need of other creatures all which are pure vnto vs by the word by prayer Now if our father 's not needing other creatures for their corporall foode stood in neede of the Sabbath much more we standing in neede of our creatures haue neede of the Sabbath The second reason is taken out of Galath 4. 10. Yee obserue daies and moneths and times and yeeres 11. I am in feare of you least I haue bestowed on you labour in vaine To this I answere that we must not stand vpon the titles of letters but obserue the scope of the writer and weigh the drift of the epistle The state of the cause is this the Galathians were Gentiles who by Paul his ministerie had receiued the Gospell afterward certaine false Apostles as all the learned agree crept in who did make them beleeue that because the same ciuill policie of religion should be there which was among the Iewes besides the puritie of Christianisme went about to intermingle the superstitions of Iudaisme The Apostle therefore sheweth that Christ
to accelerate their death or to reade mee as some haue read Plato that thereby they should hasten the time of their deliuerance but that wee should learne when God doth becke for vs wee should bee readie to remoue and that for none other causes but for faith and in hope of Gods promises a full feeling of our sinnes discharged a sure confidence of God his power in raising vs vp againe and a stedfast hope of a more glorious possession after this life By these meanes wee shall so rest in the hands of God that when nature decaieth wee shall haue our departure with calmnes and in a good time shall through a naturall ripenes rather voluntarily fall of than violently bee pulled off Wherefore wee see that this rash and vndiscreete desire off death is either in mindes that are abiect or in men in whose flesh their spirits are alreadie buried as also that the triumph of the godly proceedeth from hence euen a full assurance that he which raised them vp euery morning will raise them in the last day and that hee which raised Christ their head will also raise them his members This is that which will stay all quiuering of the flesh wherewith many are so benummed that they cannot with gladnes drinke of that cup whereunto the Lord allotted them If euer this doctrine of the resurrectioÌ„ was needfull it is now adaies most needfull wherein wicked Heretikes would depriue vs of the comfort of it It will not serue in the time of temptation whether it come immediatly from the diuell or medâ—â—tly by his instruments to rest in our infolded faith with the Papists or to say wee beleeue as it is in the Creede wee beleeue as the Church beleeueth But to leaue the diuell himselfe hee hath suborned such priuie and treacherous aduersaries of this doctrine as with impudent faces will agree with vs in matter and in word will graunt the resurrection and yet shift away in their manner and in sense and truth blasphemously denie the power of the same Thus Hymineus and Philetus would not flatly denie the resurrection nay they would graunt it but how they saide it was past Thus cunningly Satan would ouerthrow the manner of the resurrection by permitting them to dally in the matter Againe shall wee thinke that the Sadduces did generally resist it no they had their false glosses and their forced interpretations with whom Satan in policie would pretend a maintaining of that which in purpose hee sought to mangle and marre The Philosophers had many glancing and glorious speeches of the immortalitie of the soule but when they came to this point concerning the rising againe of the flesh nothing was more ridiculous and incredible vnto them In so much that many of them of the Epicures and Stoikes mocked Paul disputing of this matter and said What will this babbler say as wee may reade Act. 17. verse 18. And when hee spake of the resurrection from the dead some mocked and others said we will heare thee againe â—f this matter Surely if the rising againe had been nothing but the renewing of the minde as some fondly dreame and falsely affirme it may bee thought that the Academicks would haue conceiued this doctrine and Platoesidaea hath as great secrets But here is the point which they sticke at and can by no meanes digest it that the naturall bodie after it is consumed into the ayre fire water or earth should afterward reuiue and receiue supernaturall qualities and as Philosophers and Heretikes cannot brooke this kinde of teaching so sure it is that few of the common professors receiue it in truth as their liues doe manifestly proue Besides there is another euill more perillous than these Through the close subtiltie of Satan this mysterie of iniquitie is cunningly conueyed into the heads of the more learned sort to discourse of certane places of the old Testament which godly learned and ancient Fathers haue construed of the resurrection and are denied of these men As these places Iob. 19. 25. 26. 27. and Esaj 26 19. and Daniel 12. 2. It may be and I do thinke their intent and purpose was not to misconstrue the places Howbeit it was Sathans policie to abuse the truth and vndermine our faith it was the secret iudgement of God to suffer Sathan so farre to buffet them Wherefore that we may the better be armed against the day of triall and that we may stand strongly in the day of temptation in our possession we will by God his assistance first set downe those expresse testimonies in the word of God whereby this doctrine is confirmed Secondly we will alleage those reasons out of the Scriptures which implie this thing though they doe not plainely affirme it Afterward wee will vnâ—ase the shifting visard of Heretikes whereby they would counsell men to some liking of their opinions Wherefore that wee may the better answere the diuell and his limmes let vs first consider of that translation of Enoch Genes 5. 24. wherin the Fathers haue obserued a manifest testimonie of the resurrection with whome I agree in part but not in generall because I dare not affirme with them that the body of Enoch is in heauen seeing as yet Christ alone is risen from the dead and was made the first fruites of them that slept And albeit that Enoch and Eliah did not fall asleepe as did the other Fathers yet because it is saide Hebr. 11. 39. that the Fathers in old time among whom Enoch is mentioned receiued not the promise that is the fulnes of the promise it cannot bee that Enoch his flesh is yet in heauen And howsoeuer hee was taken away by vnknowne meanes neuerthelesse that GOD that could so hide the bodie of Moses that euen the diuell looking for it could not finde it hath also laid vp the bodies of Enoch and Eliah in such meanes aâ— are hid from vs. And as the Lord hath infinit meanes of hiding so hath he incomprehensible means of finding as well of the bodie of Enoch as of the bodie of Moses Now whereas it is saide Heb 11. 33. that they suffered that they may receiue a better resurrection it must needes be that there is a rising againe of the flesh Againe we read Exod. 3 6. that the Lord said vnto Moses I am the God of thy Fathers the God of Isaac and the God of Iacob In which place it may seeme not a sufficient proofe to confirme so great a matter Howbeit our Sauiour CHRIST vseth it as a bulwarke against the Sadduces Matth 22 32. where our Sauiour Christ to prooue the resurrection inferreth the same words adding to them thus much God is not the God of the dead but of the liuing where wee see how Abraham Isaac and Iacob being aliue haue their bodies in the Lord his hands in keeeping as well as their soules Wherefore seeing both the Prophets and Christ himselfe haue vsed this place to that ende wee also
can be vnderstood of Christ in whom was no sinne and therefore no rising from sinne And thus much for the places of the old testament now we will alleage those places of the new First let vs consider of the words wherewith our Sauiour Christ confuâ—eth the Sadduces Math. 22. 32. I am the God of Abraham of Isaac and of Iacob God cannot be sayd to be the God of Abraham being dead except he raise his body againe which he hath in keeping as well as his soule For he saith not I am the God of Abrahams soule but I am the God of Abraham the God of his whole man wherefore it must needes be that Abraham must rise againe Mâ—t. 25. 31. When the Sonne of man commeth in his glorie and all the holy Angels with him then shall hee sit vpon the throne of his glorie Likewise Luke 14. 13. When thou makest a feast call the poore the maymed the lâ—me and the blinde 14. And thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say although thou maiest think that all the things thus giuen are lost here yet there commeth a time when thou shalt reape the recompence plentifully and haue thy reward with the iust Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell that he should raise their soules to life which would raise their bodies from death â—8 Marueilâ— not at this saith he for the houre shall come i. the which all that are in the graues shall heare the voyce of the Sonne of man â—9 And they soâ—ll come forth that haue â—â—â— good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Ioh. 11. Martha as we shewed before plainely testifieth of the resurrection and confesseth her faith therein Act. 3. 19. The Apostle Peter calleth this rising againe the time of refreshing a thing most comfortable for as the wearisome way saâ—ing man recreateth himselfe with his Inne at night so the godly shall surely after their troubles bee renewed and refreshed at the presence of Christ. Act. â—3 6. Paul sheweth to the Pharisies how hee was accused of the hope and resurrection of the dead And Act â—4 15. Paul protesteth his faith of the resurrection that it should bee both of the iust and the vniust which thing wrought in him as it ought to do in all a carefull conscience of well doing and therefore he addeth in the verse following 16. And herein I indeuour my selfe to haue alway a cleere conscience toward God and toward men What is more largely proued and confirmed than this 1. Cor. 15. 10. in the whole chapter throughout Besides 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ saith the Apostle that euery one may receiue the thiâ—gs that are done in his bodie according to that he hath done whether it be good or euill Philip. 3. 21. it is said that Christ shall change our vile bodies the place is set downe before The manner and end of this resurrection is also set downe 1. Thes. 4. 14. 15. 16. 17. If wee beleiue saith Paul that Iesus is dead and is risen euen so them which sleepe in Iesus will God bring with him 15. For this say wee vnto you by the word of the Lord that wee which liue and are remaining to the comming of the Lord shall not preuent them which sleepe 16. For the Lord himselfe shall descend from heauen with a shoute c. The Epistle to the Hebrues chapter 11. painteth out the manifold martyrdomes of the saints and sheweth how some were racked and would not be deliuered others were tried by mockâ— and scourgings by bands and imprisonments they were stoned they were hewen in sunder they were tempted and so forth and why did they indure these things The Apostle telleth vs verse 35. That they might receiue a better resurrection than any deliuerance they could haue here Againe verse 39. These obtained not the promise that is not the accomplishment of the promises verse 40. Why God prouiding a better thing for vs that they without vs should not be made perfect for euen the first member of Christ dying many thousand yeers agoe shal not receiue the fulnes of the promise that is in bodie and soule vntill the last member be readie But of all places most excellent are these 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and Reue. 20. 11. And I sawe a greate white Throne and one that sate on it from whose face fled both the earth and the heauen and their place was no more found 12. And I sawe the dead both great and small stand before God c. 13. And the Sea gaue vp her dead which were in her and death and hell deliuered vp their dead which were in them Now as we here haue receiued the trueth of the doctrine so now let vs see into it further by reason that as on the one side we cannot denie there is a resurrection seeing the word doth confirme it vnlesse we will depart from the faith and denie the word so on the other side when we shall see how these things are we cannot withstand it euen with reason vnlesse we be senselesse The reasons therefore which we will vse are partly drawne from God himselfe partly from the order of nature and from the creatures partly from the commodities which accompanie the trueth of this doctrine and from the inconueniences which ensue the contrarie Those proofes which are drawn from the Lord himselfe are to be considered either in his owne person simply or as we consider of him in his Mediatorship and as the second person in the Trinitie Concerning those things which are in his owne person we must obserue his trueth his iustice and his power his trueth because heauen and earth shall passe but no title of his word shall faile and his promises in Christ Iesus are Yea and Amen Wherefore whatsoeuer the Lord hath set downâ— in his word to bee done it must beare with vs that credit that it is our part with Abraham to yeeld to it though outward meanes seeme cleane contrary and with Marie to beleeue it although no visible meanes are apparant His iustice is so espoused to his trueth that whatsoeuer we haue heard out of the word the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly and the fulfilling of his threatnings in reuenging the vngodly This we see Matth. 25. 33. where by the rule of righteousnesse he seâ—teth the sheepe on the right hand and the goates on the left Luk. 16. 23. it is set downe how the rich man being in
in a second degree torment him This is an actiue crucifying now comes in a passiue crucifying And this is a cuppe not of the Communion for that needs the sonne of thunder the child of Zebedeus but it is the cuppe of the crosse whereof he himselfe did drink this is the Baptisme wherewith wee must be baptized as he was that is not with the water of Iordan for euery child of a seuen-night old may bee washed with it but of affliction whereof wee must taste And as Christ hath now a Crowne of glorie but hee had another crowne before euen a crowne of thornes so in this feast we haue a cup without bitternes but there is a cuppe of bitternes which either we haue drunk or must drink or both The drinking of that cup binds vs to drinke of this And surely suffer we must some haue their passion in death and inwardly and that is most sore better it is to haue it before death and outwardly for surely drinke we must if we participate of the one we must also participate of the other But as it is good to vse this trial before so there is another examination more profitable that followes after A man may by the sight of the soile gather by some gesse what fruit wil come vp and what it wil beare A man may by the ingredience of the medicine coniecture what effect will ensue vpon it But when we see the fruite come vp it is farre more sure and when the purgation hath wrought wee may more certainely iudge of the effect of it And because these accidēts of repentance from dead works faith in Christ loue toward men going before may deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the word more ioyfully if we trauell for righteousnes of Faith more soundly and make the skore of our sinnes lesse then they were before they are comfortable fruites of the truth of our hearts Now if any say that these signes antecedent the beginning whereof is in repentance and sorrow for sinne the end whereof is charitie and these also that follow after are very good things and yet entring with himselfe into the triall he findeth himselfe more discouraged than encouraged to him I say if a man had Repentance and Faith in most perfect and ample manner that man were not to receiue with the Saints for these mysteries were prouided for their helpe which haue wants and therefore for imperfections no man must discourage himselfe to come hither Onely let him looke to this that he doe whatsoeuer he doth though not perfectly yet sincerely Then as it is most sure that by our examination we should fall into the agonie of Christ to sweate blood and if it were possible euen to be couered with the drops of blood so because mans nature cannot bee brought to this by reason of that cold sweate and cold repentance that is in vs. Christ therefore was brought into this sweate by a glooming heate Christ I say who enduring this agonie became not onely a satisfaction for our sinnes but also for our imperfections in good things he doing good things absolutely therefore Christ fell into these bathes that his perfection in suffering might satisfie for our imperfection in well doing The rather we are to sticke to this because if we cannot bring our selues immediately into the first degree of sorrow yet that we stay not to come to the second degree that is that wee be grieued that wee can be no more grieued and if wee come to this this shall be sufficient And to all such as thus in truth shall prepare themselues doe those prayers of Hezekiah 2. Chron. 30. belong that the Lord will fulfill the measure of their righteousnesse and pardon their sinnes that prepare their whole hearts to seeeke him And thus much for the triall before and after the Lords Supper FINIS A TREATISE OF GODS FEARE THe stile of Moses Psal. 90. 11. doth vehemently set downe the paucitie of them that truly feare God hee saith who feareth c. wee knowe the thing sought for and enquired after is not knowne to the Asker for then the question were vaine and superfluous and the verie nature and institution of a question is to haue relation euermore to the increase of knowledge in some thing not sufficiently knowne wherefore it is like that Moses knew few fearing God aright and in generall this stile is very needefull in all Gods things for wee are slenderly acquainted with them but in euill things there is no question or enquiry to be made as being a thing comming into the eyes eares and hearts of all men enough and as wee see by daily experience too much Now if wee will goe from Moses time to Dauids time we shall see hee makes the like question Psalme 15. 1. Lorde who shall dwell in thy tabernacle c. as one that saw a great want of men desiring that way but come to the contrarie and Psalme 14. hee sheweth that all are gone out of the way all are corrupt there needes no question to be made of such Goe yet further to the dayes of Esay and we see his stile to iumpe with both the former as Esay 53 Who hath beleeued our report as though they could hardly bee found that would credit his words but euen in the very first chapter he was not afraid simply and without inquirie to say that all were so full of sinne that there were no place voide of wicked men from top to the toe If wee come to Christ his time he saith in his dayes Who is a true and faithfull seruant who is a trustie seruant who when his Lord commeth he shall finde faithfull but of the ambitious Pharisies we knowe there was great store If wee chronicle from Moses to Dauids time from Dauid to Esaies time from Esay to Christ his time and from Christ to the end of the world wee shall finde it a matter of controuersie to haue men fearing God but of the other sort it is a thing without all manner of controuersie And here we must not thinke that it might be many feared God but they knew not mens hearts for God himselfe the searcher of the heart acknowledgeth the same that they doe as Esay saith 59. 4. No man calleth for Iustice no man contendeth for trueth 16. and when he sawe there was no man hee wondred that none should offer himselfe neither is this excesse of euill noted onely in the persons but euen the times are full of euill Genes 6. 6. It is saide the thoughts of mens hearts were euill continually or euery day Micah saith they spent the whole night in euill and so goeth further so that Moses hauing set downe all the day and Micah all the night wee may say all time is stuffed with euill if we haue any time for good it is in purpose not in practise it is
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
brother then are we streightly commanded to helpe forward our own as much as we be able then it cannot be without great sinne that a man should cast off all care of his owne credit The very Heathen saw this to be a fault they did commonly say that whosoeuer regardeth not the reports of men he is dissolute indeed and hath in effect lost the nature of man And therefore we may well say that he is without all hope of amendment which is not brought to some remorse and sorrow which with a shamelesse face can face out sinne hauing adders cares and will not heare charme the charmer neuer so wisely As then a shamelesse face openeth a doore to all vngodlinesse so due care of credit causeth a man to be very carefull of his waies whosoeuer therefore will liue godly he must safely prouide for his good name Seeing these things be so it shall be profitable to consider how this good name may be gotten and preserued and againe if we be discredited what vse and profit we must make of it For the first it is certaine that seeing fame honest report are good things therefore they must needes arise and spring of those things that are good as of vertue godlinesse and good religion Now whereas Turkes and such vngodly men haue great fauour amongst the people and be well reported of this indeed is no good name because it ariseth not of goodnesse it is only a vaine applause of the simple people nay it is euen the great and fierce wrath of God vpon them though they neither see nor perceiue it when they be well spoken of for their euill deedes For by this meanes they be hardned in their sinne by this meanes they be hindred and holden from repentance then the which there is not a greater punishment vnder the Sunne Such a name then is not to be desired nay wee ought rather to pray against such a name And if wee will purchase a good name and be of good report then let vs take heed that we seeke it by goodnesse and vertue and then it will be a good name indeede But let vs weigh these things more particularly and let vs know that the first step to a good name is the carefull and continuall auoidance of euill both outward and inward In outward and grosse euils wee must first beware of all euill generally which thing if wee be not carefull to doe then will our good name be soone impaired Secondly wee must narrowly looke vnto some speciall sinnes whereunto our nature is most inclinable and subiect For as one dead flye corrupteth a whole boxe of oyntment though it be most precious so some one sinne doth often crack the credit of a man though otherwise he haue been very well reported of And if it behooueth euery man thus neerely to looke to his waies then much more is it needful that euerie childe of God should so doe For the world through the hatred it beareth to them dealeth with them as it dealeth with witches Physitions The witch though she faile in twentie things yet if she doe some one thing aright though it be but small the world loueth and commendeth her for a good and wise woman But the Physitian if he worke sixe hundreth cures yet if through the waiwardnes of his patient or for the punishment of his patients sinne hee faile but in one that one faile doth more turne to his discredit than his manifold goodly and notable cures doe get him praise In this manner doth the world deale with men if a worldly man haue but an outward gift of strength of speech or of comelines he shall be greatly praised and counted a goodly man though hee be an Idolater or a prophane person and though he swimme and flow ouer in al manner of vices But let the childe of God be truly zealous in true religion let him be honest and holy in conuersation yet if there be but one infirmitie in him or if he haue through weakenes fallen once into some one sinne that one infirmitie against which he striueth or that one sinne for which hee is grieued shall drowne all the graces of God in him be they neuer so great and the world wil account him a most wicked man Seeing then this is the enmitie of the world against Gods people how warily ought they to walke in so crooked and froward a generation And hereof they must bee so much the more carefull because the wicked by such slips and infirmities will not only take occasion to discredit them but euen to speake of all their profession yea and to blaspheme the glorious word of God aâ—d his eternall truth Then if wee be carefull of our owne good name nay if we haue any zeale of Gods glorie if we haue any care of the word if wee haue any loue of the Saints then let vs carefully shunne all and euery infirmitie whereby Gods name is dishonoured his glorious Gospell blasphemed his children grieued and we our selues discredited amongst the wicked And thus much for the open and outward sinne As open sinne committed in the sight and view of men hath alwaies the punishment of an euill name ioyned with it so also secret sinnes which are hidden as it were in the darke corners of our hearts doe bring vs out of fauour credit with God and when we be once out of credit with him then doth hee make our sinnes further knowne vnto men For nothing is so hidden that shall not be brought to light and nothing so secret that shall not be discouered in the sight of the world And that we may the better be perswaded of this let vs all know of a suretie that the Lord hath many meanes to bring such things to light for he can make the fields to haue eyes to see our wickednesse he can make the woods to haue eares to heare our vngodly counsailes yea hee can cause the walles of our bedchambers to beare witnesse against vs for the sinnes committed vpon our beds If this will not serue he can goe further and cause our friends to fal out with vs and the men of our counsailes to bewray our wickednes And though he hath not any such purpose when we make him priuie to our naughtie deuices yet in displeasure the Lord doth cause him all at once to lay open all our secrets Yea rather than thou shouldest beare no reproch for thy secret faults the Lord will cause thine owne mouth to testifie against thee and thine own words shall get thee discredit for either vnawares thou shalt bewray thy selfe or in thy sleepe by dreames thou shalt make the thing knowne or in thy sicknesse thou shalt raue of it or in some phrensie thou shalt vomite it out or else the torment of thine owne conscience shall be so sharpe that euen to thine owne shame thou shalt confesse thy fault Last of all when thou thinkest or
most full of Gods spirit he was then led to be tempted in the wildernesse when he was most furnished he was most tried On like manner when wee haue receiued some great gifts wee must looke both that the Lord for his part will take some triall of them and that Satan also watching for the richest pray and gaping for a man when he hopes to haue the best spoyle will for his part there vse the most force and cunning where he findeth the rarest and most notable seruants of God partly because he most enuieth them and partly for that by pride he thinketh soonest to inueigle them Wherefore if Gods children shall truly examine their owne hearts in this sinne they shall haue some testimonie and triall in themselues whether they bee thankfull for Gods mercies in truth or no if hauing receiued much they feare much and by how much the more they increase in gifts by so much they grow the more iealous ouer their thoughts wordes and deedes and sit as it were in the watch-tower of their hearts viewing to espie euen their least declinings Which thing if we could doe in trueth hee should not so haue the graces of God and feeling of the spirit by fits but both in greater measure and longer continuance the want of which heede taking to our selues constraineth the Lord to punish vs as I sayd with dulnes and deadnes of spirit thereby to preserue vs from viler sinnes which otherwise our pride and securitie would carrie vs headlong into And were it so that in reuerence and feare wee could attend more on the Lord we should not haue his good spirit so rare a guest vnto vs wee should finde the increase and returne of greater consolations than we haue Why doe men then so much marueile at the dulnes of minde comming on them after some rare feelings of the spirit and when they haue tasted ioyes glorious and vnspeakable and thinke that now all the fruites of Gods grace are as cleane gone away in them as if they neuer had tasted of the power of regeneration seeing vnthankfulnes is so ordinary and vsuall a sinne with vs But admit we haue some good witnesse of conscience and our heart telleth vs that we haue been thankfull then must we thinke that the Lord doth trie vs and will bring vs to acknowledge that the thing we had was his onely gift to giue and take away at his pleasure and that it came not from our selues as a thing to command at our becke Howbeit vsually and for the most part our vnthankfulnes is the cause of this dulnes Now albeit this kind of buffeting be grieuous vnto vs yet wee must not desire vtterly to be freed from it because by it our pride is cured For if that chosen vessell and seruant of the Lord Paul so abounding in graces of the spirit so frequent in fasting so often in prayer watchings and temptations could not preuaile against this sinne seeing by all these former waies hee could not subdue this corruption in the flesh we must not dreame and delude our selues that wee vsing nothing so many helpes of mortification should vtterly be rid from the same When the Lord then shall exercise vs with this pricke in the flesh although it is the messenger of Satan to buffet vs yet we must take hold on this to our comfort that the Lord disposeth and moderateth it and though wee be often and long assaulted with it yet still wee must mislike it we must still be grieued for it and pray in Christ against it we must tremble and hee humbled in our selues that wee should haue such strange and doubting thoughts of Gods wisedome power maiestie and prouidence c. and yet in such manner and measure as knowing it to be Gods mercie that by these meanes the Lord would keepe vs from more vile and enormous crimes Further and besides this the Lord giueth vs to see such monsters of the minde to forewarne vs and to make vs more afraid of falling into the outward action of sinne Thus wee haue often temptations of vnbeleefe to make vs to feare the falling from the faith we haue priuie discourses of Poperie to shew what a dangerous thing it were to be giuen ouer vnto Poperie wee haue often vile thoughts of adulterie murder and theft to driue vs more earnestly to pray that we neuer fall into thâ—â—e sinnes in action And for this cause they that will not make some holesome instruction of their inward temptations nor suspect their falling into the action of sinne by the affection of sin often fall for their pride suddenly into adulteries murthers thefts heresies poperie and such like Thus the Lord coÌ„meth by the messenger of Satan the pricke of the flesh to try vs whether wee will sticke to the word preached or to such suggestions ministred to tri our faith to confirme vs in the fauour of God when wee shall obtaine the fauour of God who often assisteth his children being humbled euen in most dangerous assaults and leaueth them being puft vp in the least temptations so as they fall that thereby they may know what helpe is of God and not of man And howsoeuer flesh and blood counteth this but a paradoxe yet sure it is that our case is worse when the Lord ceaseth by such meanes to â—â—ft fanne vs than when he holdeth vs from some profitable temptation for our exercise For we shall see many who desiring rather to â—e freed from the crosse than to reape the fruite of it although for the time wherein they endured their temptations at the first they were cleere and innocent yet afterward haue fallen most grieuously because they would not profit by those temptations which the Lord sent either to punish some sinne past not throughly repented of or to correct some sinne present not espied or to forewarne vs of sinne to come not suspected of vs â—ome haue been tempted to heresie some to pride some to worldlines who disdainfully looking at such thoughts as matters of no importance though they were before vnattainted of these euils yet now haue come to be heretikes proude persons worldlings This ought to teach vs then most to suspect our selues when wee thinke our estate safest And blessed is the mâ—n that fâ—â—reth alâ—â—â—es This numbnes of the soule striueth and striketh deeply euen against the ordinance of God for our saluation I meane the word the Sacraments and praier so that oftentimes our case standeth thus we thus say iâ—â— our selues If I heare the word so it is I feele no great want of it in receiuing the Sacraments I haue no pleasure in not receiuing them I haue no griefe If the exercises of religion priuate and publike bee vsed there is noâ— much good done if they bee omitted there is no great hurt done if I haue spare time I can goe vnto them if I haue neuer so little businesse I can keepe me away
iudgement for a sinne in another man and wee can point out euery part of it lay this sinne to our selues and we can say nothing So that we see it is easie to know sinne but it is hard to feele the practise against it Let vs not then let the harnesse hang on the wal but let vs put it on Here marke one thing that it is a policie of the diuell to perswade vs there is no diuell as it is the policie of wizards to perswade vs that there are no witches And so as hee comes at the first as a sillie Serpent whilest he would creepe in but after hee prooues a roring Lion when he is once entred yet let vs beware wee feare not too much for that emboldeneth the enemie For as man feareth man keeping courage and is pursued without courage nay as bruite beasts are bolder by seeing one which feareth them so the diuell is the bolder if hee seeth vs afraide of them And besides that feare drieth vp the blood and weakeneth nature it doth also depriue vs of faith in God his prouidence which doth assure vs that Satans power is all by deâ—iuation and limitation it cannot touch the bodie without permission much lesse the soule which is manifest for that witches though they preuaile in pettie and little things yet when they come to great points they can doe nothing So singular a presaruatiue to the godly is the prouidence of God as the Vnâ—cornes horne to the inferiour beasts But we wil herein strengtheÌ„ our faith that the crosse of Christ hath triumphed against Satan for the godly Coloss 2. and therefore if hee now aâ—sault vs he doth cure rather than slay vs. For as an enemy oft by Gods goodnesse thrusts his sword into an vlcer rather to purge that which would haue bred death than to kill so oft God purposeth to cure vs of the impostumation of pride euen by the malice of Satan so wonderfully can hee drawe good out of euill The diuell brings vnrighteousnesse wee alleage righteousnesse he brings terrour of conscience we meete him with peace he offers vanitie we refuse it with truth he comes roring we auoide it by praying Wherefore that proclamation must bee made here that was in the Israelities armie that is that those that are feareful returne home and beware how they come into this conflict And let vs oppose to the strength of Satan the strength of Christ who being our head shepheard wil not suffer vs to miscarrie though wee seeme to be in the wolues mouth and that in the deepe valley of death But what of all this harnesse It must be put on We shall see oft none so weake in affection as they that haue much knowledge Who will better declaime against anger generally than the angrie man Who is more seuere against wantonnes in education than a most shamelesse harlot Why doe men thinke others blessed being troubled in minde and count themselues cursed being in it All this is because wee haue harnesse but vse it not In the euill day The day of temptation is called an euill day because the temptation is euill Iames calleth it a good day and that wee must reioyce in it and it is so in respect of God his wisedome turning it to good So that this may bee a good day and euill day in diuers respects Hauing finished all Luk. 4. After Christ was tempted the diuell went away for a season though that temptation ceased yet he pursued him with afflictions And though as children of the mariage the dint and edge of temptation be blunted to vs yet the enemie still enuieth vs. And therefore we had aboue all neede of perseuerance no daunger like to that which is in the ende When thou hast ouercome the popish diuell the worldly diuell comes Hast thou ouercome the swearing diuell then the lying diuell comes Hast thou ouercome the filthie diuell the worldly diuel comes Hast thou ouercome all these diuels the proud diuels come That thou maist stand This is a promise and we shall not faile of this armour of proofe nor of the profit of it And so as wee are exhorted to put on the armour so wee shall haue the fruite of it by standing so we still pray Da Domine quod iubes iube quod vis Thus Christians by faith and standing fast in the euil day must change the other euill nature of affliction into a good qualitie still being mindfull to comfort themselues in this that the Euangelicall exhortations giue by promise through the holy Spirit a certaine strength to doe the thing commanded the Law leauing vs in our weakenes Againe to the armour Stand. We must alwaies be in a readines and at the first call what time of yeere moneth day or night soeuer the aduersarie prouokes vs. He begins with the girdle because in former ages as there were diuers manners of eating sitting or warring so Paul here speaks of such things as were vsed theÌ„ The girdle is not now which was theÌ„ vsed as we haue some armour familiar to vs vnknowne to them as gunnes c. The vse of the girlde was to gird fast the nether parts this is Truth which is not takeÌ„ for the whole word as Ioh. 17. but for a sincere and vpright heart or for faithfulnes And as we take faith either for our faithfulnes to God or Gods faithfulnes to vs so truth meaneth sometime vpright dealing either from God â—o vs or from vs to God Truth is counted then for a true performance as Roman 2. The iudgements of God are with truth that is faithfulnes Al the waies of the Lord are mercie and truth that is a performaÌ„ce of his mercie Well here it is not spoken of that truth which is the word but of vprightnes of heart and sinceritie Againe the truth of the word is after spoken of and here can be no vaine repetition Well as the girdle knits all together on the bodie so the vprightnes of heart is the band of all vertues and hypocrisie is as a wide or loose sacke wherein nothing can tarrie This vprightnes of minde is in diuers places as Psalm 32. Blessed is the man who with comfort in his remission of sinnes without guile laboureth for a godly life The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessednesse by Christ his owne words Matth. 5. The Author of the Hebrues willeth him that comes to God to come with a pure heart the want of which integritie is reprehended in the Iewes Iam. 4. But what of all these porches to such an house Surely because a true heart â—urseth all graces to the end and the false heart dissipateth all gifts and disgraceth such hypocrites Psal. 125. vprightnes of heart is such a thing that the Prophet specially prayes for such as haue it and leaues them in God his iudgement that want it Psal. 119. Then shall I not be confounded when my heart is vpright Portion 10. vers
by his terming of them excellent ones such as are fit as well to doe good as to receiue good from others Wherfore the Apostle saith Rom. 1. 12. that he desired to receiue mutual comfort by theÌ„ Secondly this appeareth by the opposition of the verse following which is of the worship of God and therefore it cannot be restrained to outward things Againe in that verse he maketh mention of false worshippers as here he nameth excellent ones meaning that he would vse the benefit of them to waine himselfe from false worshippers as men will frequent the companie of the learned that desire learning and they that will haue their lips schooled by the law of grace will oft resort to the graue speeches of the wise And surely it is a speciall helpe to further our selues in the pure worship of God if we diuorce our selues from the crue of false worshippers and wholy espouse our selues to the fellowship of them that worship in spirit and in truth This reason also may appeare to be generall because it followeth in the order of our confession of our faith that we beleeue the holy and vniuersal congregation the communion of Saints and this communion is in receiuing as well as in giuing and therefore being vnderstood of such a mutuall participation of gifts from one to another it must followe as a particular part thereof that wee be readie to doe good And where he saith All my delight is in them that is in the Saints we must not thinke that he meant to take away ciuill dutie from them that were in authoritie for that must be giuen to them in outward things yet in our hearts and in our affections the graces of God his children must be most esteemed In respect whereof when Iames saith Iam. 1. 2. that the Iewes had their faith in respect of persons when they were wont to say to the rich Sit thou here in a good place and to the poore Stand there his meaning was to rebuke them for that they so highly despised the one and so vily esteemed the other Wherefore wee must learne alwaies to giue vnto Caesar that which belongeth to Caesar but God his children must alwaies bee neerest our heart And this was it that our Sauiour Christ saith that they which heard the word and did the same were his mother his brother and his sister not that he lightly regarded his mother for he was a patterne of obedience to all children yet he loued her more as she was the daughter of God than as shee was his mother Likewise we reade that hee answered the woman that cried vnto him Blessed is the wombe that bare thee and the paps that gaue thee sucke His mother no doubt had as singular blessings as euer were giuen to woman in outward things in that she brought forth the Sauiour of all mankinde howbeit herein she was chiefly blessed in that she beleeued in him to bee her Redeemer That are in the earth See hee maketh mention of the Saints here on earth and speaketh no of the Saints which are in heauen from whom as we are seuered in body so are we also in the soule and wee haue no dealing with them either in soule or bodie Wherefore it is â—â—â—d of the Prophet Abraham knoweth not vs. True it is that the Lord maketh his Angels ministers vnto vs and therfore sending them to doe any thing he maketh it known vnto them Howbeit wee reade no such thing of the Saints that are dead who as they know nothing of vs or our estate which onely is knowne to the Lord and are not vsed as ministers of the Lord so they caÌ„not heare or helpe vs as some foolishly haue imagined The Saints which are dead may be in some respect remembred but in no case worshipped remeÌ„bred I say not for their power to be prayed vnto but for their vertues to bee imitated Wherefore in Heb. 11 the holy Ghost setteth downe a register catalogue of the Saints that seeing wee are compassed with so great a clowde of witnesses wee must cast away euery thing that presseth downe and sinne that hangeth so fast on that we may run with patience the race that is set before vs. Here wee see these are set before that wee might so farre followe them as they followe Christ and in this respect they are called witnesses but to honour them as God or to appoint holy daies vnto them or for them it is not lawfull But behold when it was painful to the belly gods of Rome to remember the good life of the Saints to follow them than which nothing is more grieuous to them the diuell to drawe them from this inuented a more easie way for flesh and blood and taught them an easier lesson by appointing in the stead of this holy and painfull imitation a carnall and voluptuous rabble of holidaies vnto the Saints and that as they said for the better remembrance of them and thus that transformed Angell of light knoweth how to transforme pure religion In like manner wheÌ„ it was an hard thing to preach Christ crucified because it would call them to a sight feeling and forsaking of their sinnes and so they were made more vnquiet the diuell found out an easier way and for sooth would haue Christ painted vpon the crosse in their Church windowes which was a thing more easie to behold being pleasant to the eye than it was to heare that sinne should bee crucified in them if euer they would hope for the fruite of Christ his death Againe when they could not away with bearing the crosse of losse of name of friends goods and life for Christs sake they thought it was good to professe it by wearing some crosse about them or by erecting in euery place a crosse of wood stone or such like thing But let vs learne to be prouoked by the graces of God in his Saints to follow them in goodnesse and labour to haue Christ crucified in our hearts by the ministerie of the word euer preparing our selues in truth to beare the crosse of Christ by preferring the pure profession of his Gospell before any thing in the whole world deare vnto vs. Besides we are here to learne that if our delight be in God his Saints on the earth wee must be farre from vsing them maliciously or speaking of them cruelly This delight then must bee to receiue some profit and benefit by these graces which they haue also to vse to the comfort of the childreÌ„ of God whatsoeuer good we haue receiued For as well the seruant which puts not out his talent with gaine was punished as those that contemned the talent Neither in truth haue we any right vse of the gifts which wee haue receiued of God vnlesse we put them out by imparting them to our brethren in loue and so the gaine may returne by holy reuenewes to the Lord himselfe neither haue we truly learned any thing vnlesse wee haue in some measure communicated it with others
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
kingdome Preach the word be instant in season and out of season c. It is no small matter to haue such a charge laid vpon him as is here set downe and is giuen to all Ministers as well as to Timotheus that euen as they will answere before the iudgement seate of God when the secrets of all hearts shall be opened so they will preach the word instantly purely and continually both in season and out of season omitting no occasion that may be profitable It is the manner of men to count it out of season if it be not the Lords day and therefore they will not let a little businesse of other daies to heare the word of God preached which tendeth to their welfare The Ministers must labour for their sakes both out of season and in season but if they be more mindfull of their worldly pleasures or businesse than of the saluation of their soules their blood shall be vpon their owne head But when the Minister hath thus studied the word diligently preached the word purely declaring the counsell of God exhorted both gently and sharply laboured to win mens soules both openly and priuately and that very carefully as well out of season as in season to what end will all this come Paul may plant Apollo also water but it is God that must giue the increase Though the Minister laboureth neuer so earnestly doing his dutie absolutely yet if God doth not blesse and increase the same all is in vaine As therefore the Minister is the mouth of God to speake vnto the people so must he be the peoples mouth and pray vnto the Lord both for himselfe and for them that the Lord will blesse him and them and graunt that the ministery of his word may be profitable both to himselfe and to them and that the glory of God may be increased by the same Thus we reade our Sauiour did who being very God as well as man and had power of himselfe to sanctifie the eares and hearts of them which heard him and to make his preaching profitable in such measure as himselfe listed yet for an example to all other which should come after he prayed to his father both for himselfe and vs. S. Paul also in all his Epistles testifieth how continually he maketh mention of them in his prayers The Ministers therefore must pray and that without ceasing as well priuately by himselfe as openly in the congregation and this promise hath our Sauiour made that whatsoeuer we shall aske the father in his name shall be graunted vnto vs. In administring the Sacraments he must also be very circumspect and although children are to be receiued into the Church by Baptisme and not to be denied because the promises do as well pertaine vnto them as vnto the aged yet are they to be baptized in the faith of the pareÌ„ts for there is no promise made to the infidels The Minister therfore must require an account of this faith of such as bring children to be baptized least otherwise he seale to a blancke and so prophane the SacrameÌ„t which appertaineth to none but to the faithfull Furthermore he must not admit all men that come rashly to eate the flesh and drinke the blood of Christ for it is no small matter but first they must eate it by faith out of the word of God and when hee hath so done the Minister shall administer to him the outward seales of bread and wine to confirme and strengthen his faith The third point of the Ministers is He must liue a godly life shewing himselfe an example to all his flock least the word of God bee slandered through his euill behauiour for although he preach neuer so good doctrine yet if his life be wicked and contrarie to his doctrine such is the sabtiltie of Sathan who thereby will bring the Gospell into contempt and be counted a vaine thing of men because the Minister teacheth one thing and doth another this were a grieuous and intolerable matter that the Minister should open the mouthes of the wicked to blaspheme the Lord God and his most holy word which is the power of God vnto saluation Therefore S. Paul together with pure doctrine giueth it in charge to Titus in all things shewe thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integritie and with the wholsome word which cannot bee condemned that hee which withstandeth may bee ashamed hauing nothing of you to speake euill of The Apostle law no small occasion to vse so waightie an admonition that aboue all other things ioyne to pure doctrine a godly life yea such an ensample of grauitie integritie and all other good works agreeable to the most wholesome word which no man is able in any respect to reproue that the contemptuous and despitefull aduersarie against the truth may be ashamed to open their mouthes when as they are not able to accuse the Minister of any vngodlines for the word it selfe is so perfect and absolute in all respects that no man can finde fault thereat but if the Minister contrary to the word doth liue wickedly vngodly he doth not only purchase euill report vnto himselfe but also giueth occasion vnto the enemies and despisers of the truth most wickedly to slâ—nder the most precious Gospell of Iesus Christ. The Minister must therefore liue a godly and vnblameable life euen for an example of well doing to all his flocke Againe the spirit of God in that he saith they must watch ouer mens soules declareth a wonderfull care that the Minister ought to haue ouer his own soule for if he be bound to watch ouer other mens soules to the ende he may be saued and not perish if in the meane time he letteth his owne perish what shall hee get truly it will no whit profit him though all his flock be saued if he himselfe be condemned It is manifest in the first Epistle to the Corinths and 6. Chapter that no vnrighteous person she ll inherit the kingdome of heauen Therefore the Minister must of necessitie according to the admonition of S. Peter giue diligence to make his calling and election sure by his godly life and good workes as well as other if he will approue himselfe the child of God and heire of euerlasting life It were a vaine thing to flatter himselfe in sinne because of his office and thinke that God will deale the more mercifully with him therefore when as it is most certaine that as the saluation of mankinde commeth by the merits of one which is Iesus Christ so is there but one meane for man to attaine thereunto that is by a true and liuely faith in Iesus Christ and whosoeuer cannot assure himselfe in this life by the triall of his faith that hee is the child of God although hee can perswade and flatter himselfe neuer so much with other vaine hope all is to no purpose for hee may be assured whatsoeuer hee be either Minister
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
those Elders which are appointed to watch and looke to the manners and behauior of the children of God if they execute this charge faithfully be had in double honour but aboue all let the faithfull Ministers such as labour in the word be honoured for why the other are ouerseers of your outward behauior but these haue an other manner of office they watch ouer your soules which tendeth to the saluation both of body and soule Moreouer it is requisite that they also feare the Minister or else can they in no ease reuerence and honour him for where feare is not all honour is absent and so consequently all dutie extinguished And this feare must not be a fained and counterfeited feare but when he shall come before the Minister to aske him any question he must consider that he commeth to talke with the messenger of the Lord whom he ought to heare as well as if the Lord himselfe were present For this is most certaine where a faithful Minister is that doth sincerely and purely preach the word it is all one as if the Lord himselfe dwelt personally among vs and his owne selfe hath verified the same saying He that heareth you heareth me And therefore it behooueth vs to giue a proofe of our feare loue and obedience towards the Lord by receiuing his word with such feare and reuerence as beseemeth his subiects although the same proceede out of a mortall mans mouth It is a common thing among vs the Embassadour of a Prince is receiued with great honour reuerence yea his message is to be receiued as vndoubtedly as if the King were present himself yea they that shall despise his authoritie shall be as hainously accounted of as if they resisted and rebelled against the Kings owne person And shall the Embassadours of the liuing God who is King of all Kings be receiued lesse worthily than the other whose authoritie is both greater and the message waightier Truly whosoeuer shall take scorne to yeeld this dutie of feare and reuerence vnto the Minister let him be assured that he scorneth not him but the Lord that sent him But some will obiect what shall we make a God of our Minister and is he so to be feared as you say I answere thee that I meane nothing lesse nay I hold him accursed that shal chalenge such dignity vnto himselfe But this feare must ye yeeld not to the person but to his office which is by the word of God to remit your sinnes and to giue you assurance that they are washed away by the blood of Christ if you be truly penitēt for them and that you are made heires of the kingdome of heauen whereof you need not to doubt On the contrarie if you be not penitent by his office hee hath authoritie to binde sinnes here on earth iustly to euerlasting condemnation which the vnpenitent may be as sure to suffer as they see the light of the day feare him therefore I say not as he is a man but as the Minister of God With what a reuerend feare did the Galathians receiue Paul his owne selfe doth report that they receiued him as an Angell of God yea more than so they receiued him as Iesus Christ himselfe And that was not for the excellencie of his person which hee testifieth was simple base vile and to all the world contemptible yea and subiect to all infirmities but they receiued him with such feare and reuerence for that excellent message which hee brought vnto them for those glad tidings which hee published among them and for that hee was a Minister of the Gospell of Iesus Christ which is the power of God to saue all the beleeuers Thus reuerently must all Gods children feare their Minister euen for the worthines of his office and ministery for if they should not feare him they could not in any case obey the word when hee doth sharply reproue them for their sinnes but euen as a light wife so long as her husband pleaseth her so long and no longer will she be obedient vnto him for if he shew a sharp countenance of very loue to driue her from some lewd cōditions then will she begin to scorne to fret and chafe and in stead of obeying him she will deadly hate him and despise him so is it with the people if they stand not in feare of the authority which God hath giuen him they will obey him no longer than he preacheth pleasant things for when he shall touch their consciences with threatning the iudgemēts of God against their sin then can they not abide him but harden their hearts not against him but against the Lord which hath sent him and so fall away to their vtter destruction the children of God must therefore feare their Minister and be obedient to the word of truth which hee bringeth vnto them When the people are come thus farre that they will willingly obey the Minister and that with feare and reuerence submit themselues to bee guided by the pure word of God they must shew further their dutifulnes towards him and must also bee readie to doe for him whatsoeuer lieth in their power which thing S. Paul earnestly desireth of the Thessalonians Wee beseech you brethren that yee acknowledge them which labour among you and are ouer you in the Lord and admonish you that you haue them in singular loue for their workes sake Where the holy Ghost sheweth a reason why they should acknowledge their Ministers which carefully faithfully doe execute their office which is for their workes sake his exhortation is in effect thus much Brethren this one thing doe I heartily craue at your hands that you be not so obliuious as to forget those which labour among you in the Lord and are by his appointment euen of great mercie towards you placed ouer you to the end they may admonish you of your sinnes and to stirre you vp by the word of God to a more zeale of the glorie of God and to walke more circumspectly before him I beseech you I say be not forgetfull of them but haue them in a singular loue yea let nothing be dearer vnto you than such for this worke sake which they haue taken in hand for I tell you truly there is no labour vnder the Sunne so profitable vnto you as this which bringeth not store of corruptible siluer and gold not large kingdomes and empires of this world which shall perish and come to an end but this profit commeth of their labour euen the saluation of your soules such a treasure as all the world no not a thousand worlds are comparable vnto it for this cause loue them Besides this it is their dutie also to prouide for him all things necessarie for that he may haue to supplie his want at their hands as we may by diuers places of the Scripture proue In the 6. to the Galathians the Apostle giueth this commandement Let him that is taught
and no condemnation to them that beleeue in Christ and teacheth that we must be crucified to the world and become new creatures though he doth not all other things perfitly and absolutely yet keeping this foundation hee shall finde mercie But if a man destroy the Temple of God that is labour more about the establishing of ceremonies and maintaining of errours than hee doth to maintaine and establish the power of the Gospell the Lord will surely destroy him As then we dare not say that a man purely preaching Christ crucified though he faile in some smaller points of discipline shall be damned so we affirme that a man maintaining corruptions and nothing labouring to preach the crosse of Christ and neglecting the doctrine of being crucified to the world and of becomming a new creature is to feare least that if hee repent not the Lord destroy him For if they destroy the Temple of God that is the people of God by not teaching the truth and by keeping out from entring into the truth not only themselues but others the Lord will vndoubtedly destroy such This place maketh much also for our comfort against heresie and poperie because as God promiseth peace and mercie to them that preach and embrace the doctrine of our saluation by Christ so hee threatneth on the contrarie his curse and vengeance both to the preachers and followers of the contrarie doctrine howsoeuer they hope for a day or cōtemne the flocke of Christ. For the same God that made the Israelites a valiant people in pursuing their enemies so long as they continued in the rule he had appointed them brought them low and made them flie before their enemies when they forsooke this rule so as one chased tenne of them and tenne put to flight an hundred of them Let vs boldly then both preach and receiue this doctrine of Christ and not feare any corrupt Teachers whatsoeuer seeing their supposed felicitie shall be accursed and our supposed miserie shall be blessed Which curse manifestly appeareth in many Papists this day that become rebels traitors and murtherers as also in heretikes who are become mad and frantick the Lord watching ouer them for euill and not for good And vpon the Israel of God Heere with the Preachers the Apostle ioyneth the people of God shewing that they that willingly heare and carefully imbrace the doctrine That by the law we are condemned for sinne and by the Gospell wee are saued through faith in Christ and therfore from henceforth endeuour to haue this world crucified vnto vs and vs to be crucified to the world and to become new creatures shall also be saued and finde mercie and peace Israel properly signifieth one that preuaileth with God Now because there was Israell in the flesh which many did boast of hee heere speaketh of the Israell in the spirit as he speaketh of the Iewes Rom. 2. and therefore calleth it the Israel of God making a distinction betweene that counterfeit Israell resting in the ceremonie and outward title of the name and that true Israell whose praise is of God and not of men Before the Iewes tooke the whole priuiledge of the couenant of God but now the Gentiles also are contained in the couenant because all ceremonies abolished there is one shepheard and one sheepesold This promise then belongeth no more to all professors than to all preachers but to them alone which are truly called to be the true Israel of God Whereby we are to learne that all Christians shall not obtaine mercie and peace but the Christians of God that is true Christians in life doctrine Wherefore all counterfeit Christians are to feare their estate can they neuer so well say their catechisme were they neuer so well baptized or confirmed were they neuer so often comming to the Church to heare the word receiue the sacrament Now if Israel the beloued of God not reioicing in the crosse of Christ not being crucified to the world not being a newe creature shall not finde mercie and peace what comfort are wee to looke for being Gentiles wanting the same things And yet we must remember the consolation aboue named that though Christians be in some points infants in doctrine iudgement life and conuersation yet if they carefully hold the foundation and build thereupon a godlie life in trueth and sinceritie though in some weakenes infirmitie and imperfection they shall obtaine mercie and peace in the ende The truth of this promise and sure wrath of God on the wicked may appeare to vs both in the life and in the death of the true and counterfeit Christians in seeing what mercy and peace appeareth in the one what anguish and impatience breaketh foorth in the other The deare Martyrs of God neither were afraid of death on the one side but reioyced in that they were made worthie to suffer for the truth neither senselesse and blockish as feeling no paine on the other side The learned heretikes which would seeme to suffer either yeelded being ouercome with the paine or else died like stocks stones being halfe dead before they came to be executed As for others that haue died in their beds the Lord hath giuen a manifest distinction betweene the true prophets false teachers betweene christian professors and obstinate Papists The children of God euer haue laboured to make confession of their faith to make knowne their hope to witnesse their abundant ioy at their departure neither ouercome with immoderate feare neither sincking downe in too much blockishnes the other haue died some desperately without hope some presumptuously without true faith some murmuringly without all ioy FINIS THE FOVRTH PART OF THE WORKES OF THE REVEREND AND FAITHFVL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINISTER AND PREACHER OF the Word of GOD containing an Exposition of the 119. Psalme found vnperfect amongst other writings of Maister GREENHAMS and perfected by Robert Hill Doctor in Diuinitie whose obseruations may be knowne by this marke ¶ VVHEREVNTO ARE ADIOYNED OTHER Meditations vpon certaine parts of the Scripture the Titles whereof appeare in the next page following VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. THE MEDITATIONS CONTAINED IN THE FOVRTH part are these hereafter following 1 AN exposition of the 119. PSALME 2 Meditations on PROV 4. from verse 13. to 24. 3 Meditations on PROV 14. vers 5. 6. 7. 4 The summe of the Epistle to the HEBRVES 5 A briefe summe of ECCLESIASTES TO THE RIGHT HONOVRABLE IOHN LORDE STANHOP BARON OF HARINGTON VICECHAMberlaine to the Kings most excellent Maiestie and one of his Honorable priuie Councell Grace and Peace RIght Honourable Though Diuinitie as an Hand-maide attende all other callings and by reason of her pouertie serues manie Masters yet if shee were esteemed according to her worth shee were worthie to become a Mistresse to the most Her Conception is Celestiall her
word parables hee saith that fathers must teach them to their children and we know that the things which fathers must teach to their children ought to be verie easie and plaine The word then is said to be ful of mysteries or parables to all those whose eyes the Lord hath not inlightned and whose hearts he hath not touched by his spirite But as for them who are beloued of God whom the Lord bestoweth his spirit vpon for their direction those haue an easie entrance into his word and they do behold the mysteries of the law Therfore saith Christ vnto his Apostles To you it is giuen to know these things but to the other are all things spoken in parables Then it is for good cause that the Prophet desireth to behold these mysteries yet hee restraineth his desire and desireth to know no other mysteries than are contained in the word Many would gladly desire mysteries and many flie to reuelations yet they will not bee kept within the bounds of Gods word but wil needes follow the speculations of their own fantasies of this sort is the Family of loue But we must desire with this man of God to behold mysteries and keepe our selues within the compasse of the word euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof that we neuer bee like the carnall Protestant which resteth in the outward word neuer crauing for Gods spirit to helpe their vnderstanding therein neither yet like the phantasticall Familie of loue which followeth reuelation and illumination without the word Vers. 19. I am a stranger vpon earth hide not thy commandements from me I Am a stranger vpon earth He setteth downe another reason why he would be instructed in the law of the Lord because he is but here a stranger that is that he had not here any long abiding place but continued here for a while And this doe all the men of God professe Heb. 11. vers 14. that they looked for another citie and therefore God was not ashamed to be called their God so in another place Dauid saith I am a stranger as all my fathers were If this were the affliction of Gods childreÌ„ in times past it must be in vs now if we with them will be partakers of the same promises in the kingdome of heauen We see then where we must make the beginning of all godlines and good religion euen in denying this world and acknowledging our selues to bee but pilgrimes in the same When a sonne is sent beyond the seas to learn the tongues c. and hath his time appointed him how long hee hath to tarrie the consideration of that time if he be any thing toward will moue him to take paines that when he returneth home hee may please his father So let vs then often set our times before vs let vs in time learne knowledge and apply our hearts speedily thereto Againe if we be strangers we haue fewe friends and many enemies and therefore it standeth vs in hand to bee carefull of the lawe of God which may teach vs that good path in which if wee walke we shall well please God and so be guarded and defended against our enemies We haue our own corruption to striue with the vanities of the world the euill examples of wicked men to prouoke vs to doe the like their malitious practises against vs and the great enemie of mankinde the diuell and with principalities and powers in heauenly things If wee doe well and wisely consider of these enemies wee shall soone see what neede we haue to be instructed in the law of God that wee may bee able to resist them Hide not thy Commandements from me The Prophet beholding these enemies craueth of the Lord that he would not hide his commandements from him This hiding doth the Prophet oppose to that inlightning which hee spake of before as our Sauiour Christ doth when he saith I thanke thee O Father that thou hast hid these things from the wise and reuealed them vnto babes where is signified that vnlesse the Lord doe reueale his law vnto vs he is said to hide it for it is hidden from vs and we cannot attaine vnto the knowledge of it vnlesse he make it knowne vnto vs. Vers. 20. Mine heart breaketh for the desire to thy iudgements alway THe Prophet sheweth the vehemencie of his desire when he saith that his soule fainteth for the desire thereof So in another place he saith that his heart panâ—â—t and that his soule cleaueth to the dust many such complaints the man of God maketh wheÌ„ he seeth the Lord withdrawing his spirit from him that he cannot so clearely see into Gods word as contrariwise he sheweth his ioy that in heart hee conceiueth when the Lord by his spirit doth open his sight that he can feele some comfort thereby when he saith How sweete are thy precepts vnto my mouth Oh how loue I thy Law c. Many men being not acquainted with this practise of the Prophet doe thinke that it is some melancholike humour c. when they see Gods children suddenly sorrowfull or suddenly full of reioycing but those that haue experience of these things doe know that the griefe sitteth neere their heart when they cannot feele comfort in Gods word and that then they are most comforted when the eyes of their mindes are most inlightned For seeing that our nourishment and life is in the Word we ought continually to fetch nourishment from thence by meditating therein Therfore many are on a sudden cast into great sadnesse and heauinesse of heart and yet they know not for what cause whereas this no doubt is one among the rest because they vse not to meditate in Gods word therefore by this meanes would the Lord driue them to his word that there they might find comfort and so for euer after haue the word in greater estimation and bestow greater diligence thereupon By iudgements here is meant the whole word of God whether it be promises or threatnings wherein the Lord â—heweth himselfe to bee as good as his word in performing and bringing to passe that which he hath spoken This desire which the Prophet had to Gods Commaundements it was not for a start and soone done but it was continually wherein he sheweth a plaine difference betweene a true desire and that which hath no truth in it for there is not the wickedest man that liueth but he may for a time seeme to haue very good things in him and at a start the most wicked will make a shew of very good desires but all this is like a morning clowde and soone vanisheth away therefore if wee will haue our desire to be true let vs also labour that it be continuall Vers. 21. Thou hast destroyed the proud cursed are they that doe erre from thy commaundements THe Prophet doth not let passe Gods iudgements without profit but meditateth vpon them that thereby he may bee kept in greater
when as they that trust in lying vanities doe forsake their owne mercie Ionah 2. 10. And graunt me graciously thy word He boasteth not on his owne merits but desireth all for Gods goodnes and till it please God to make vs rest in his word and in that alone we shall be carried about with euery blast of new doctrine runne a whoring after our own inuentions and neuer be guided in any good way ¶ Vers. 30. I haue chosen the way of truth and thy iudgements haue I layde before mee THough the Prophet prayed in the former verse against the way of falshood and lying yet it seemeth that by the spirit of God hee had made choyce of a good way for here hee protesteth that for his part hee had chosen the way of trueth and laide before himselfe the waye of Gods iudgements God layde before him two wayes the one straite the other wide the one of life the other of death the one of lying the other of truth which doth hee choose the waye of trueth that is that path which leadeth to trueth and wel-doing and in one word to him who is the way the truth and the life But how comes it that hee makes this choyce is it in the power of his free-will nothing lesse no man can come vnlesse he be drawn walke vnlesse he be directed runne vnlesse he bee enlarged or choose this waye vnlesse hee bee guided by the worke of Gods spirit without which we can doe nothing I haue chosen why then should not wee chuse it surely hee maketh this confession both to stirre vp others by his example and to testifie his resolution that though hee were in danger for this choyce and had fewe companions yet hee for his part would neuer seeke out any other way as Ios. 24. 15. Ioh. 6. 67. 68. 69. The way of truth thus he stâ—leth the word of God which alone shewes man the waye by which hee may walke safely and vprightlie But before a man can bee set in this way hee hath many seducements offered vnto him to drawe him into by paths It seemeth that Dauid ouercame them all made Gods word that Ariâ—dnes threed by which he passed through all sorts of Labyrinths If wee intend to make choyce of any other waye doubt not but we shall haue counsellors enough but this is the waye chuse it And thy iudgements haue I laide before me 1. Thy word according to which thou wilt pronounce sentence that haue I saide before mee it is euer in my sight it is my counsellor my comforter my guide and gouernour O happie Dauid if thou hadst euer done so then hadst thou not fallen either by pride of heart in numbring the people or vncleanesse of life with the spouse of Vriah Hence springs all impietie that we laye not GODS iudgements before vs. ¶ Vers. 31. I haue cleaued to thy testimonies O Lord confound me noâ— IF euer good man had occasion by crosses to forsake his profession and hold of pietie Dauid had neuer was man more beloued of God yet neuer was man so molested by men remember his troubles and his truth will appeare Did hee now forsake his standing abandon his generall or start aside like a broken bowe no he did not In the Lord was his delight in Gods word was his comfort He did cleaue so fast vnto the word of God in which his will is testified to man that no trouble could make him to forgoe his hold Mee thinkes I may bring in heere Paul speaking as Dauid doth Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or naked â—â—sse or perill or sworde As it is written for thy sake are we killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him thâ—t loued vs. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall bâ—e able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE Rom. 8. 35. c. Confounde mee not If I cleaue not to thy testimonies thou wilt confounde mee as all they are who start aside from thee if I cleaue vnto thy testimonies men will confounde mee O LORDE suffer mee not to bee confounded by them or to doe that whereby I may be ashamed either before thee or before any man Thus Dauid fearing that by daily accidents his faith and profession might be shaken and he should in the ende become a scorne to his enemies as who more scorned then the most godly desireth that he might haue as he had trusted such good successe that vpon none occasion that hold which he had laide vpon Gods word might be taken from him Where we see it is the custome of the wicked to put most shame vpon them who desire to sticke most fast vnto God and to serue him with greatest sinceritie this is the great griefe of Gods Saints that they are thus confounded for well doing let them goe on as Dauid did let them pray as Dauid here doth in the ende they shall either see the confusion of their enemies or else reioyce in consolation of a good conscience that they are hated without a cause ¶ Verse 32. I will runne the waies of thy commaundements when thou shalt enlarge mine heart THis last verse is a golden verse in which he sheweth principally with what speede and cheerfulnesse he will serue God But because this race celestiall cannot be vndertaken vnlesse we know Christ and in him the remission of sinnes which alone knowledge doth enlarge the heart drawing it out of the dolors of death and perfuming it with a new ioy by which it resteth quieted in the Lord therefore as before he desired to be quickened and cheereÌ„d according to Gods word so heere he promiseth that he will most cheerfully goe on in the waies of Gods statutes where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne and the furie of his enemies of whom he was in danger I will runne c. it is a metaphor borrowed from runners in a race who questionles doe runne with speede Such an one was Ahimaaz 2. Sam. 18. who outâ—an Chushi to bring Dauid tydings of Absolons death And Iohn who did ouerrunne Peter to the sepulcher Iohn 20. 4. Dauid will imitate these runners he will make hast and delay no time to keepe Gods righteous iudgements So would Paul himselfe Philip. 3. 13. I forget that which is behinde and I endeuor myselfe to that which is before And followe hard towards the marke for the price of the high calling of God in Christ Iesus And to this race he exhorteth the Corinthians 1. Epistle 9. Chapter Verse 2. So runne that ye may obtaine Now in this race some creepe
would not make a shewe of godlinesse and denye the power of it in their liues but earnestly desire that the good worke begunne by the Lord it might in due time bee accomplished by them Quicken me in thy righteousnes He said before quicken me in thy word here in thy righteousnes all is one for the word of God is the righteousnes of God in which is set down the rule of righteousnes In this the Prophet desires to be quickened that is to be confirmed that in cheerefulnes and gladnes of spirit hee might relye vpon the word of God If any by righteousnes vnderstand that iustice of God by which hee defendeth such as commit themselues to him I gainesay it not VAV THE 6. PORTION ¶ Vers. 41. And let thy louing kindnes come vnto me O Lord and thy saluation according to thy promise HE goeth on yet in his prayer and here beggeth of God two things First mercie secondly saluation and both because God had promised them No maruell if hee desire Gods louing kindnesse For thy louing kindnesse saith hee is better then life it were better to be in hel with Gods fauour then in heaueÌ„ without it Mans sauour is mutable Gods immutable mans temporary Gods eternall mans of desert Gods free mans respecteth somewhat in man Gods beholdeth man in Christ. This wee must desire aboue all earthly things And thy saluation First mercie and then saluation the one is the cause the other the effect By saluation he meaneth ayde deliuerance victorie and eternall life this he calleth Gods saluation because it commeth onely from him According to thy promise This is â—â— which hee â—uer chargeth God with all it is an easie matter to trust God on his word in presperitie 〈◊〉 that can doe so in aduersitie hee is the man indeede But what benefit shalt thou haue Dauid if God bee a mercifull Sauiour vnto thee c. ¶ Vers. 42. So shall I make answere to my blasphemers for I trust in thy word MAny aduersaries had this holy Prophet they came about him like bees they layde to his charge things which hee neuer did and especially because hee made his boast of God and trusted to his word they oftentimes reproached him for it and when he was driuen to any extremitie they beganue to say where is now his God Thus became hee the shame of men and thâ— contempt of the people All they that sawe him had him inderision they made mowes and nodâ—ea their heads saying Hee trusted in God let him deliuer him let him saue him seeing hee loueth him Psal. 22. 6. 7. 8. In this hee was a type of our blessed Sauiour who was taunted in the like sort vpon the câ—osse Matth. 27. 39. 40. 41 42. 43. What now doth this man of God labour for to confute and put to silence these his blasphemers Surely the performance of Gods louing kindnesse and saluation the which it pleased him to make promise of This if wee pray for in all our troubles as the propher here doth in his this if wee staye our selues vpon as Dauid euer did though our enemies hee neuer so many neuer so mightie neuer so malitious wee shall in the ende haue such assured victorie that wee shall not onely answere our aduersaries but they with shame shall answere themselues and say wee fooles thought his confidence sollie but now wee see that hee is the Lords beloued and blessed are they that trust in him Obserue 1 That it is no new thing for the aduersaries of religioÌ„ to scorne such as trust onely in God and relie vpon his promises of saluation made vnto theÌ„ These wicked ones knewe no arme but flesh no security but in the things of this life as for such as thinke the name of the Lord to bee the strongest tower them they haue daily in derision 2. Not that if we trust in the word of God we shall be able to answere all our aduersaries for Christ will giue vs a mouth and wisedome whereagainst all our enemies shall not bee able to speake or resist Luk. 21. 15. Hugo Cardinalis obserueth that there are three sorts of blasphemers of the godly the deuils heretikes and slanderers The deuill must be answered by the internall word of humilitie heretiques by the externall word of wisedome slanderers by the actiue word of good life Vers. 43. And take not thy word of trueth vtterly out of my mouth for I waite for thy iudgements HE might for a while not finde the word of trueth to answere yet he prayeth that the word be not vtterly taken from him so hee saide â—â—â—sake me not ouer long This then sheweth that our case doth alter and change ebbe flow as it pleaseth God which reproueth them that are alwayes in the same case for the children of God haue a other course and wee must looke to be so our selues And this is a comfort when wee feele our selues weake yet Gods children haue been so also it may humble vs considering that God doth for some sinne lay this vpon vs let let vs pray that we may not be so for euer For I haue wâ—â—ted c. This sheweth that we may be so for a while yet we must wait til it please him to helpe vs. For thy iudgements that thou wilt execute iudgement on the wicked that thy children may obtaine the promises for then doth the Lord execute iudgements when he punisheth the wicked as he hath threatned and when he fulfilleth his promises to his children giuing them a tong to answere his blasphemers Vers. 44. So shall I alway keepe thy Law for euer and euer IF thou wilt deale thus then shall I keepe thy worde where hee teacheth that if God doe daily assist vs we shall stand but if he do not we shall fal flat This must teach vs to pray and that earnestly and this sheweth perseuerance contrary to the Papists which teâ—â—â— to doubt of saluation for the perswasion of Gods goodnes doth assure vs that we shall continue to the ende and if wee feele our faith weake and pray with assurance of his goodnesse that he will helpe vs we may be assured to stand Vers. 45. And I will walke at libertie for I seeke thy precepts HE will walke in the commandements that he may be at libertie for that is the plaine way all other are biâ—-paths which hee shall be free from if he sticke to the commandements For this is the cause that we are troubled and intangled because we aske not counsell at Gods word and wholy sticke vnto that and therefore we fall into some sinne and be ouercome with some temptation For the word is a lanterne to direct our steps without this we shall wander but if we tend to this light wee shall be at libertie This setteth out the benefit that those haue which enioy the word and their miserie that want it This then requireth that we be thankfull for Gods word and reproueth them that hauing the word yet wander astray and
THis shewed first that he prayed against their euill cause secondly that he suffered vniustly first because he suffered for the truth secoÌ„dly because he behaued himself godly in his cause not vsing vnlawful means And we must look that we haue these things before we pray this prayer first that our cause be good secondly that it be rightly handled therefore heretikes and wicked men cannot make this prayer Dauid was long in this trouble and yet he prouoked them not with euill words but laboured to ouercome their euill with goodnes as Psalm 33. So when we doe them no euill when we haue laboured to doe them good and prayed and fasted for them in patience and long suffering then iâ— it be against Gods enemies and their euill causes we may pray this prayer Vers. 86. All thy commandements are true they persecute me fulfâ—ly helpe me HE hath an assured perswasion of the truth of his cause and of the euill vsing of his enemies both which he knoweth by the truth of Gods word this maketh him to stand out in his good cause and to sticke to the truth of Gods word This is a great thing for the diuell will throw into mens minds if this cause were good it should not be persecuted but thou art more precise than needeth c. to this end that if he could once â—â—ing them to doubt of their cause they should leaue suffering for if men bee once perswaded that their cause is euâ—l or if their cause be good and yet if they know iâ— not then can they not suffer for it Therefore if wee will stand in trouble let vs now in peace be assured and grounded in the knowledge of the truth and build vp our selues now in faith and a good conscience For if this be once said to vs of the diuell Thou hast heard much and yet least not profited leaue thy cause betime or else thou wilt shame thy selfe and thy cause toâ— then it must be a great thing that will make vs stand Helâ—â— Though he had been long in trouble so that hee was readie to be destroyed yet hee prayeth contrarie to the reason of the flesh This teached that euen in the greatest trouble we may call vpon God and when all helpe seeâ—eth to be past then is the â—â—me to be holpen because the wickednes of the wicked is at the full and our â—iall is manifest For the lot of the wicked shall not c. Vers. 87. wanteth Vers. 88 Quicken mee according to thy louing kindnes so shall I keepe the testimonie of thy mouth HE sheweth that he was dead and when he desireth to be quickned by louing kindnes he sheweth thâ—t without this there is no quickening for there is no 〈◊〉 I will keep He that kept them before yet in weakenes and his afflâ—ction did somewhat hinder him as Psal. 17. Deliuer me from the affliction c. therfore he 〈◊〉 to keepe them better For troble hindreth the course of obedience and maketh vs â—â—get many things which wee haue learned Then what a benefit haue wee which now are in quiet and haue our libertie Without louing kindnes there is no quickening He playeth to be deliuered that he may keepe Gods commandements and this is the â—ight end of this prayer â—â—ther to be deliuered out of the present euill or to be preserued from it We doe â—â—â—â— pray to be preserued wee pray for our Queene c. But iâ— it be not to this end we 〈◊〉 nothing from beasts This was the end of Dauid in his prosperitie Psalm 23. and this was his ende why hee would bee deliuered from trouble that hee might dwell in Gods house a long season For it was his griefe that hee could not glorifie God Hee desireth to bee quickened to keepe Gods commandements then what are wee that are as dead men when wee heare and pray PORTION 12. LAMED Vers. 89. O Lord thy word endureth for euer in heauen THis part sheweth the comforts that staied him in his trouble his eyes fainted yet hee sawe Gods word to endure for euer in heauen And this is his saith which when hee sawe no helpe in earth yet could lift vp his heart to heauen And hee noteth the weaknes of his enemies that though they had almost made an end of Gods SaiÌ„ts in earth yet they cannot take the word out of heauen which is the seate therof This must comfort vs when persecution waxeth hot so that wee might say with 〈◊〉 I am â—â—â—â— aloâ—e yet the Lord keepeth his word in heauen from whence hee will send it to another place In the confidence hereof Dauid crieth Psalm 2. Why doe c. and in the death of Christ the Sauiour of the world seemed to be dead so that they mocked him He saued others yet Gods word was in heauen and Christ became a Sauiour to them that beleeued When the children of Israel were brought low in Egypt yet Gods word in heauen was true and they returned to the promised land When the Iewes were translated to Babylon so that all hope of returne was taken away yet Daniel and other knewe the word was in heauen that after 70 yeeres they should returne This is true in particular persons as Iob Dauid Ezechias and others being brought very low yet through hope of Gods word which is in heauen they looked for deliueraÌ„ce though they saw no helpe in earth This is good for vs to lay vp against trouble to come and this comforted Bradford Rogers c. which said God would bring his word from heauen to this land againe And because wee cannot see heauen though we must beleeue it by faith which is of things not seene therfore he sheweth that it may be seene in earth Thy truth indureth from generation to generation c. though all things vnder the Sun be changeable yet Gods truth is one for euer Heauen and earth shall passe Matth. 24. and Luk. 21. This generation shall not passe where vnder Ierusalem he setteth out the state of the world till the last day For as the Iewes did not receiue the true Christ so they were deceiued with a false and when they would not looke to cure their soules the Lord sent famine warre and pestilence to consume their bodies and as they would finde no place in their soules for his word so the Lord would leaue them no place in that good land And thus shall the word continue throughout all generations For wheresoeuer the Lord hath a number of his thither hee will send his word to worke in them faith and repentance and so to strengthen them that they shal neuer fall And as for all the rest the Lord will trie them with his word and when they shall be found not to receiue the truth in loue they shall be giuen vp to beleeue lyes afterward loue shall waxe cold and then iniquitie shall preuaile so that the Lord shall bee constrained to send famine and pestilence with which they shall bee exercised till
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
of happie memorie and our worthie King Iames whom the Lord long keepe to rule ouer vs that the iawebones of the Lions may be broken before euer he be giuen a prey to their teeth To destroy Before he shewed their vigilancie in wayting now he declareth their malice in destroying nothing will quench their thirst but his blood he vsed all kindnes to them they practised all crueltie towards him Thus the wicked neuer leaue till they haue killed they will persecute and take and destroy to roote out the memoriall of the godly out of the earth Haman could not be satisfied vnlesse the Iewes were destroyed nor the Scribes vnlesse Christ were crucified nor the Persian Sages till Daniel was deliuered not the Paâ—â—â—â—an Massakerers till the Protestants were killed The Lion is often satisfied when hee hath brought vnder his prey the Beare will not be satisfied till it be deuoured But I will consider thy testimonies It was a grieuous temptation to be sought for to slaughter but a greater mercie to consider Gods testimonies euen then when his life was sought for had it not beene for the consideration of Gods testimonies a thousand to one he had fallen away But I Though I was thus assaulted yet I despaired not of thine aide cast not off my calling was not carelesse of mine estate vsed no deceit could not flatter auenged not my selfe became no polititian confessed no fault where none was committed trusted not in my sword went not to witches as Saul did but being assured of the innocencie of mine heart the goodnes of my cause the helpe of my God and his comfort in trouble I considered thy testimonies It is good for a Christian not euer to arme himselfe with the weapons of flesh but to put vpon him the armour of the spirit which she must fetch out of Gods armorie Consider thy testimonies Bernard wrote 5. bookes of consideration to pope Eugenius They that consider Gods testimonies that is the commandements of God which were testimonies to the Israelites that they were bounden to keepe them and the couenant of grace testifying to all Gods mercy in Christ haue no great neede of those bookes no if it were the Pope himselfe who I am perswaded doth not reade much of Gods booke This consideration will make vs patient in trouble forgetfull of wrongs and in the end we shall get such a conquest of our aduersaries that they shall say to vs as Saul did to Dauid 1. Sam 24. 17. 18. My sonne Dauid thou art more righteous then I. ¶ Vers. 96. I haue seene an end of all perfection but thy commandem â—t is exceeding large IN his precedent meditation he considered Gods testimonies here he breaketh out into acommendation of them and by the consumption of things vpon earth obserues the consummation of the word of God Where note first that the most perfect earthly things are but imperfect they shal haue an end The goodliest cities seuelled with the earth the mightiest Empires deuided into Dukedomes the auncientest buyldings come to the ground and the greatest Monarches haue not long left their inheritaÌ„ce to their children where is Salomon with all his royaltie Absolon with all his beauty Diues with all his wealth Haman with all his honour Sampson with all his strength Achitophel with all his wisedome yea or Dauid with all his victories they are gone and so gone that man must say as Dauid once said surely euery man nay euery thing in his best estate is vanitiâ— vanâ—â—tis of vanities all is vanity We that now liue nay the greatest that now liue what shal become of vs ours them theirs but an hundred yeares hence which yet is the age of some one man Alternante rota moras mutantur in horas Omnia nunc huius mea cras post nescio cuius The turning wheele things changeth all His now mine then next haue who shall Aetas nostra canit Veneres postrema triumphos This age of ours sings songs of loue The next of triumphs got by loue 2. Dauid like a wise man sees this with his eye ponders it with his heart A wise memeÌ„to for al meÌ„ quod cuiquaÌ„ cuiuis that which may come to al men may come to euery man and mansion vpoÌ„ earth It is the point of a wise man to obserue the passages of honours honourable personages in the world and it wil make him to say Noâ— aâ—tum sapâ—re sed time be not high minded but feare Rom 11. As they haue beene so I may be As Dauid the father had these eyes so also had Salomon his sonne Preu 24 30. I passed saith he by the field of the slothfull and by the vyneyard of the man destitute of vnderstanding 31. And loâ— it was all growne ouer with thornes and nâ—ttles had couered the face thereof and the stone wall was broken downe 32. And I behold and considered it well I looked vpon it and receiued instruction Happie are they that haue such eyes But thy commaundement c. out of the imperfection of other things he gathers the perfection of Gods word And in truth what is the drosse to the gold 〈◊〉 Christus amaâ—elâ—it mundus If once the glad tydings of the Gospel affect vs the sweetnes of this world will be bitter sweet or rather indeed meere bitternes vnto vs. Exceeding large Extending to al times persons places actions circumstances of actions The auncient lawes of the Persians Grecians and Romans are gone or at the least mosâ—lie gone in their gouernments but the word of our God will endure for euer in it selfe and make vs to endure for euer This one verse is an excellent meditation for great ones that they presume not meane ones that they repine not and all that they build not vpon this preseÌ„t world We see now an healthful happy time do we know how long it wil coÌ„unue we doe not There dyed in the yeare 160â— in and about this Citie of London fortie two thousand nine hundred eightie and nyne persons whereof of the plague thirtie sixe thousand eight hundred siâ—â—e and two Our sinnes deserue the like desolation the Lord giue vs comfort out of that word of his which is able to comforâ—al to teach them of whom by whom vnder whom to what and aboue what things they are and that they shall haue an inheritance with them that are sanctified PORTION 13. MEM. Vers. 97. Oh how loue They law it is my meditation continually THis Psalme is a liuely representation of a man regenerate and teacheth vs what are or ought to bee his meditations his exercises and his affections so that by how much a man shall haue found himselfe to bee truly conuersant in this Psalme so much may hee thinke himselfe to haue profited in regeneration and by how much the lesse hee hath found that hee is lesse occupied in the practise hereof so much he is to suspect himselfe to faile and come short of newnesse of life In these
dayes because wee attribute so much to ministeriall knowledge and haue felt so little profit by the teaching of the Spirit and seeing we brag so much of faith haue so little loue lastly whereas wee boast of our professioÌ„ and yet are so little profited in holy conuersation the Lord for such contempt of his trueth doth now teach vs by deluding spirits and fantasticall deuisers and the lying Familie of loue Wherefore vnlesse we be more enflamed with a loue of the truth and an hatred of heresie than we haue been it may come to passe that as in the Primitiue Church the Gospell of Iesus Christ being preached at the first of men of the lowest state and afterward for the good liking of it was brought to bee preached after the more learned sort euen so heresie now beginning in the vnlearned and ignorant people may by the iust iudgement of God for the contempt of the word take place euen among the best learned For it is as easie for the Lord in his iudgements to send a lying spirit into foure hundred learned men as to suffer the common Israelites to bee deluded therewith so then we haue the mysteries of iniquitie to teach the mysteries of righteousnes and we must learne loue of them which are the abusers of loue Wherefore if wee desire to know Christ crucified by the spirit in his word if wee will know him to be our Prophet our Priest and our King we must be new creatures for the olde things are gone and new things haue succeeded them in their place wee must let loue be laborious in vs and fruitfull in good workes But when wee haue not so good misliking of heretikes wee shall finde them as the grashoppers of Egypt we shall see new and old enemies ioyne together to the great dishonour of our God Oh how I loue thy lawe We haue then in this verse a iust occasion to examine our selues how we profit in the loue of Gods word wherein the Prophet for our example and imitation pathetically protesteth how he loueth the word of the Lord to declare that it was not in outward shew but in inward affection and that he did not indeede delude himselfe as we do in many things he proueth it by effects for that here alone is true wisedome and not elsewhere to bee found Wherefore it shall not bee amisse to gather all such proofes whereby we may see his loue was vnfained and came from the bottome of his heart The first is a speciall hatred that hee had to the contrarie that is to all false religion opposed to the true seruice of God Secondly it may be shewed in the circumstance of the time and that for two causes both in respect of the lawe which then had little countenance and in respect of his person which then did suffer contempt The third is the reposing of his felicitie in the word when either he felt the sweete promises of God or his inward man delighted with the law in that he preferred it before all profit pleasure glorie with which things naturall men are most delighted as also his great griefe of minde when either he felt not such comfort in Gods promises or his inward man not delighting in his word or when he saw any other traÌ„sgressing the same The fourth is his careful vsing of the means which were many namely his conference with Gods children either in reaching his gifts vnto them or in the participating of their gifts with him his praying praysing of God his holy meditations and his vowing with himselfe to keepe the law of the Lord. In that so vehemently he bursteth forth into this speech Oh how loue I the law we are to see his great zeale to compare our selues with it and where he saith 〈◊〉 we are to learne that if we finde in our selues any wearinesse and loathsomnesse to this exercise we are not as yet sound at the heart Concerning this word thy law we may note that he putteth the law of God his loue thereunto for his loue to God for this end because euery man wil say that he loueth God as the Turke the Pope the Familie of loue but few of vs and none of them doe loue his word For is there any heretike or hath bin who perswadeth not himselfe and would perswade others that he loueth God Wherefore to our vse we must know that if we feare the Lord we must feare him in his threatnings denounced by his word if we say we loue him we must loue his promises contained in his truth if we obey him we must obey his commandements reuealed in his will if we will worship him we must worship him according to the prescript rule of his owne ordinances For the first reason which we haue shewed to be the heartie hatred of false doctrine or false religion he saith Portion 15. vers 1. I hate vaine inuentions but thy law doe I loue And in Portion 21. vers 3. I hate false hood and abhorre it but thy law doe I loue And in the fourth Portion vers 5. he â—larly prayeth against it saying Take from me the way of lyâ—â—g and graâ—â—t me gratiously thy truth Where we see that as the mail of God sheweth his loue to the truth so he sheweth his hatred to lies Neither must we vnderstand here that which he calleth the way of lying for a breach of any particular commaundement but for a generall breach of the whole law of God for a thing opposite to the truth of Gods word so also is it to be vnderstood when the Spirit of God calleth Satan the father of lies that is of fained and forged doctrine both in religion and life as also God is said to be the Father of all truth Now it is manifest I neede not as I thinke to shew this out of the Law nor by the Prophets nor by the example of godly Kings how it is by precept commaunded and by practise vsed onely we will shew a few places in stead of many Deut. 7. vers 1. 2. 3. 4. 5. 6. Deut. 13. 6. 7. Zach. 13. 3. Where we may see that naturall loue shall giue place to heauenly loue the second table must giue place to the first and the loue of man to the loue of God Psal. 16. 4 the Prophet professeth that he will not once make mention of their names within his lips For examples we may see Reuel 2. 6. how acceptable it was in the sight of the Lord that the Church of Ephesus hated the heresie of the Nicolaitans and Reuel 3. 15. the Spirit of God reprooueth the Laodiceans because they were neither hot nor cold So grieuous a thing is it in the eyes of the Lord when the world will rather take vp false religion than zealously gainsay it But it may be that their ciuill conuersation and outward courtesie doth much slake our hatred against
with the godly This then is a sure token of his loue to Gods word euen then to esteeme it when of the times it was hated neither is this any true triall or argument of the loue of Gods word to fauour it whilest others doe fauour it but when all formall liking of it beginneth to decay then in truth and constancie to professe it argueth true and constant loue of it And it must not be straÌ„ge vnto vs that the Church is often vexed with wicked heresies because it is the infinite iustice of God when men with feare and loue doe not obey the truth in a good conscience whereby they diminish the glorious credit of the childreÌ„ of God to giue them ouer to some horrible heresie At what time we may see both the grace of God in giuing strength to his to beleeue euen in the middest of heresies as also the faith of his children euen then to be constant when others reuolt from the truth As to continue in our former example of Dauid First he was taunted when it was said who is this man is it not the sonne of Ishai Then being betrothed and contracted to the eldest daughter of Saul he was deluded and depriued of her Afterward Saul prouoked him with open violence how beit still he perseuered in the loue of Gods truth To applie this to our selues if a man now a daies â—e called a precisian or termed by the name of a Puritane that some worldlings thus reason with him What will you become a Precisian will you giue ouer and forsake your frends and commit your selfe to their companie who are not able to preferre pleasure nor profit you wil you now enter so hard a life and suffer so odious a name Doth it not come to passe that this first blast bloweth vs away Other some can be content to giue their names to God but when they can take no course to get liuing and preferment then they begin to shrinke These men making godlines a gaine will so long worshippe God as they may get profit by it But wee must neither let contempt abash vs nonbenefits allure vs and when all law is against vs and of all wee shall bee troden vnder foote when wee shall be compassed with so many euils that these temptations wil come vpon vs it is better for you to giue ouer than thus to run on and to put your selfe in danger that which hath been in you was but a melancholike humour if you giue place to such affections you may hurt your selfe when all these things shall meete with vs wee must shew our loue by resisting them and cleauing to Gods lawe If we be not Ieroboams yet we may be Rehoboams Ieroboam hee set vp Calues Râ—â—oâ—oâ—â— a while determined to keepe the lawes of the Lord but afterward he fell to 〈◊〉 exercise This now is a singular triall of his loue who saith of himselfe for our instructioÌ„ I haue bin had in derision and the bands of the wicked haue robbed mâ—â—e c. They haue foâ—â—ged lies and laid snares for mee yet doe I not forsake thy law So that no iniuries could wearie him no contempt discourage him no benefits allure him no subtill daungers make him to quaile in despaire his faith was so sound in Gods word and his loue so pure in an whole heart One thing we haue omitted in the former reason which here must not be left out If we be espoused to Christ in the Gospell we are assured that he will keepe vs from falling or if we fall he will saue vs from lying in our sinnes But leauing this let vs come to the third reason which was the great felicitie which hee felt in the word and the sorrow which he felt in the contrary For the first he preferred the word 1. Before all profit as port 16. 7. I loue thy commandements aboue gold yeâ— aboue fine gold 2. Before all pleasures as port 13. 7. How sweete are thy promises to my mouth yea more than hony vnto my mouth 3. Before glorie as port 8. 1. O Lord thou art my portion I haue determined to keepe thy lawe And portion 14. 7. Thy testimonies haue I taken as my heritage for euer for they are the ioy of my heart Now because in a spoyle all these things doe meete together Seeing then we are giuen to loue our selues and to make 〈◊〉 a gaine or rather loue the word for gaine pleasure and vaine glorie wee shall see how great a thing it is to loue the word for it owne sake that is because it is the word of God But many will vrge the vse of lawfull things and say Why may I not eate this meaâ—e may I not weare this fashion may I not put on such apparell they bee lawfull theâ—â— natures I answere that they bee indeede lawfull in themselues and while theâ—â—â— are nakedly considered and as they are vncloathed of other circumstances yet wee are to a 〈◊〉 〈◊〉 with meditating on things conuenient least we turne the libertie of the Spirit to a 〈◊〉 of the flesh See here how wee loue pleasures more than the word Some are godly so long as they can get gaine by their godlinesse who quickly can be cold when they haue gotten greater preferment in the Church of God They forget that which wee must remember that wee must grow in zeale in loue in affection and indiligence as wee â—â—rease in outward things that we may shew our selues not so much to seeke after profit as after a better life not vaine pleasure but pleasure of the minde not carnall glory out the hope of Gods kingdome On the other side wee are to see how his afflictions grew when hee sawe the neglect or contempt of the law in others for his eyes failed his heart was 〈◊〉 his spirit panted his fleshe parched away Thus whilest hee measured himselfe by the word how his inward man ebbed and flowed in a delight of the word his ioy increased and decreased with the estate of the mind insomuch that hee desired for no other end to liue than to feele the comfort of Gods promises and his affections gouerned by the word of God For he saith portion 3. 1. Be beneficiall vnto thy seruant that I may liue and keepe thy word Wherein he agreeth with a saying of Paul Galath 2. 20. I liue yet not I now but Christ liueth in mee But I feare that I speake mysteries and paradoxes vnto a great many who yet are but naturall men and may learne these things of simple men in the country Well let vs learne if wee cannot bring foorth 100 folde yet let vs bring foorth 60 folde if not so much yet at the least 30 folde vnlesse we be either stonie ground who for want of roote in time of tribulation and persecution will be offended or as the thornie ground being choked with worldly cares or as trampled ground which is troden of all men And here
is one thing to be noted more notable that is he was not grieued for himself alone but eueÌ„ for others which made no conscience of Gods word was he grieuously vexed and tormented as portio 7. 5. Feare is come vpon me for the wicked which forsake thy law And portio 17. 8. Mine eyes gush out with riuers of water because they keepe not thy law And in portio 18. 3. My zeale hath euen consumed mee because mine enemies haue forgotten thy words He was not onely grieued for his owne incredulitie but for the incredulitie of others he lamented not onely his owne wants but also the wants of others his glorie was then chiefest when the word was glorified his griefe when the word sustained wrong did most abound Like zeale was in Paul who cared not for his owne bonds so the word of God might be free neither did hee care how much he did suffer for the Gospels sake which he preached so others might thereby â—e confirmed Now if we shall lay this with due examination of our owne hearts to our seuerall liues we shall see many grieued for their owne sinnes which are not grieued for the sinnes of others But if we could be grieued both for our selues and for others it were an infallible token that we sought not our selues but Gods word Many likewise are comforted when they finde Gods glory set forth in themselues who cannot so praise God when they see it in others Many indeed as Ioâ— witnesseth can declare â—loquently against the sinnes of others yet we see few weepe and lame it for them as he did But aboue all notable is that place of the Spirit of God to stirre vs â—â—â— to this practise which is Ezech. 9. where a man is mentioned with a writers inâ—khorne by his side which is sent of the Lord to goe through the middest of Ierusalem and to saue from the destroying and reuenging Angell which was to come all them that mourned and cried for the abominations which were done in the citie In which place by marking the children of God vnto saluation is shewed the manner of theÌ„ to wâ—â— to mourne and câ—ie out against the wickednes of the people which they see committed against Gods glorie Paul 1. Cor. 5. sheweth the Corinthians that they had reiected despised the incestuous person but he also telleth them that they had not mourned for him the effect where of is set downe 2. Cor. 7. where the Apostle reioyceth that he had wrought in them a godly sorrow not to be repented of We must therefore learne to lament the sinnes of them with whom we liue and specially of them ouer whom we haue charge least in not so doing we be made guiltie of the sinnes of others Let vs then away with that carnall emulation in the graces of another and let vs learne to giue God the praise of his gifts in others as though they were bestowed on our selues But alas our corruption is great here in and is well set downe in Luke in the elder brother who repined at the receiuing of his younger brother into his fathers fauour Now to draw to the fourth and last reason which concerneth the meanes vsed of the Propheâ— they were these conference prayer praise or thanksgiuing and a vowing of his obedience to the Lord whereof I will speake in order and of the first first I am saith he port 8 7. a companion of all them that feare thee and keepe thy precepts And port 10. 7. Lâ—â— such â—â— feare thee turne vnto me and they that know thy testimonies that I may both impart my feelings and comforts vnto others and that they may strengthen me with their gifts such was his humilitie that notwithstanding his high calling he desired euen to profit by others In naturall things experience doth teach vs that young men cannot satisfie themselues with a priuate vse of their exercise but if any one haue inuented a pleasant conceit he cannot be quiet vntill he haue ioyned himselfe with others therein such is their loue to their carnall deuices Which thing if it be so vsuall in earthly things how much more is it requisite in heauenly things Many will studie for a trade and methode by themselues whereof none shall be partakers but they will still be the fathers of it but it was not so in Dauid but whatsoeuer he had he would teach it others and whatsoeuer good thing he heard he would learne it He had not this spirit to say Tush I haue enough I know many things I neede not to conferre Paul thanketh the Romanes and protesteth himselfe a debtor vnto them for their communicating of spiritual things vnto him Wherfore let vs exhortione another wher one another admonish one another and watch one ouer another for good and suffer our selues to bee exhorted to perseuerance to be whetted for our duties and to be admonished of our infirmities and let vs be grieued that wee haue made so little exchange of our talents to bring so small increase to the Lord. The second meane is prayer wherfore he said so often portioÌ„ 5. 2. Teach me O Lord the way of thy statutes c. portion 9 2. Teach me good iudgement and knowledge Where sometime he delireth to haue his iudgement inlightened and sometimes his affections cleered Well was hee one that was wiser than Gad and Nathan and yet had this affection to growe in the knowledge of wisedome and shall not wee be ashamed if wee pray not He felt this ioy delight of the word by measure in him he felt sometimes a cleane heart sometimes an hard heart sometimes vnspeakable ioy of mind sometimes exceeding dulnes of mind sometime hee seemed to haue enioyed the comforts of Angels sometimes no comfort at all So let vs thinke our selues to be as betweene light and darknes clowdes and brightnes sometimes hauing patieÌ„ce and sometimes murmuring sometime purposing to do good sometime fainting in bringing them to passe Concerning thanksgiuing which was another of his exercises it is said port 21. 4. Seuen times a day doe I praise thee because of thy righteous iudgements Where hee sheweth that hee vsed this kinde of worship often which thing with vs is farre contrarie because wee pray more than we giue thankes The reason is wee are giuen in greater measure to feele our wants which prouoketh vs to prayer than to see Gods benefits receiued which might moue vs to thanksgiuing The next meanes by order the fourth which the man of God vseth is here by name set downe meditation But some will say How commeth it to passe that among so many and sundrie meanes no mention is made of hearing and reading the word of God Wee answere that this is a Psalme of experience and not of knowledge And hee that seeketh for knowledge here will want methode but wee must trauaile with the Prophet to finde the truth so applied to our hearts
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
they must both ioyne together least that wee considering of them being olde and not on new should think they were not or at least that we resting on the iudgements of God executed of late not lifting vp our eyes to the iudgements of old should ascribe them to euil fortune chaunce and destinie We may then see how they which vsed the meanes of good things encreased in them and how they that resrained not from euill did slide backe vnto wickednesse Wherefore that we may throughly be perswaded of the truth of the Lord in things commanded forbidden threatned promised it is requisite to obserue the proofe of them so oft as God giueth iust occasion thereof For vntill wee looke on these things and see his blessings and his iudgements we shall neuer haue a care to doe good nor a conscience to auoid euil and to looke into them is to looke into the glasse of Gods word Many deny prouidence because they haue not a knowledge of the word or else leaning to their reasoÌ„ giue too much to naturall causes or lastly because they haue not a daily growing in the word For that may well be the sense of this place Thou dost make me to grow in knowledge Here is also commended vnto vs the teaching of the spirit by the ministry of the word For otherwise we may often read the Scriptures and yet be ignorant in Gods iudgements in not ascribing euery iudgement to his peculiar office For when we heare of an heretike wee say what is he an heretike I maruell hee is become such a one I knew him an honest man I neuer knew any euil by him yet the word of God telleth vs that some mens sinnes goe before to iudgement and some mens come after and that it is come to him either for want of good workes or for some secret sinne It followeth Vers. 103. How sweete are thy promises vnto my mouth yea sweeter than â—â—ny vnto my mouth VVEe haue heard in the ninth portion that vntill wee put our whole folicitie in the word wee shall not profit That which here is called promises I take rather for iudgements partly because in the proper tongue the word is left out and partly because he had vsed this word iudgements in the verse immediately going before But so me will say how can the iudgements of God hee sweete which are so troublesome fearefull and grieuous I answere that the godly haue no greater ioy than wheÌ„ they feele either the mercies of God accomplished towards them that feare him or his iudgements shewed vpon the reprobates Vnto my mouth That is I take as greate pleasure in talking conferring and perswading thy iudgements as my mouth or the mouth of any that loueth honie is delighted therewith So he saith portioÌ„ 2. vers 6. I haue had as great delight in the way of thy testimonies as in â—â— manner of riches The meaning then of the verse is when I feele O Lord such effects of thy promises in my selfe and in others that feare thee and such fruites of thy vengeance on them that despise thee I finde great comfort in thy word The Prophet Dauid found this sweetnes by experience in himselfe and therefore spake by proofe Why doe not we feele the like comfort because we vse not the same meanes we finde not the like effects For if we could see our enemies put to the wall by the word then should our knowledge exceede the knowledge of others if we felt the allurements of the world the inticements of the flesh and the motions of the diuell bitter vnto vs then should wee taste this sweetnesse Wherefore before wee make conscience to vse the meanes of good and to auoide the occasions of euill we cannot profit Thus we haue shewed how the iudgements of God may be sweete that is vnto them that reioyce either to see the promises of God performed to the penitent or his wrath fulfilled in the impenitent This delight made the Prophet out of the abundance of his heart to speake ioyfully of them portion 2. 6. With my lips haue I declared all the iudgements of thy mouth And because they testifie no small loue to a thing which for affection to it will rise at midnight he addeth portion 8. 6. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements This is then a true note that a man hath delight in Gods word if from the abundance of his heart his mouth can speake of it and when the word of God dwelleth so plentifully in him that hee can speake it in wisedome Againe if we haue such an earnest and naturall delight being wearie to refresh our selues with fables what a dulnesse is it in vs that wee cannot finde as great comfort in the word of God Wherefore we are to examine our owne hearts that how so euer we haue bin delighted before to heare vaine and friuolous tales so from henceforth we may please our selues in true histories in the word For though other may be corrupt with flatterings yet these histories are true free from all assentation because they register as well the sins of the Kings and their kindreds as their vertues Neither can wee euer sound the Prophet vntil from the experience of our own selues we can proclaime forth the examples both of Gods promises and of his iudgements We shewed that the cause why wee felt not such profit as the man of God did in the word was because wee vsed not the like paines wee vse fewer meanes therefore our loue is the lesse to the truth wee auoide not so many occasions of euill therefore we sinne the more If we then would be more diligent in conference more feruent in prayer more giuen to meditation wee should profit more if wee would refraine from euill and abstaine from occasions of it wee should both bee great in good things and auoide many afflictions The cause then why we either speake not of Gods iudgements at all or speaking speake so coldly is because we are so dead in vsing the meanes of good and so dull in auoyding the occasions of euill The Prophet port 7. 4. saith I haue remembred thy iudgements of olde and haue beene comforted Where we are to note that wee are not at vtter defiance of sinne and in full league with goodnes vntill we haue found comfort when either the Lord shewed mercy vpon his or vengeance on the wicked And then Gods iudgements will bee sweete vnto vs when remembring that no sinne shall be vnpunished we abstaine from sin â—nd seeing that no good thing shall be vnrewarded we are moued to goodnesse For what can strengthen a man more than to consider this that God will punish sinne one day and that in time he will fulfill his promises to his childreÌ„ which walke in truth before him although in great weakenesse We haue also taught that we must vse such a moderation of our affections as we may stay
in the first and sixt verses with prayer couched in the middest of the portion It is a marueilous strange thing that one thing should bee so often repeated as this to commend still Gods law and to pray still to be taught in the same This proceedeth from the comfort which he felt in the word and from the fight of the corruption of his owne heart and is commended to vs in writing to shew vs our corruption and to labour for the like fruite Wherfore seeing experience hath taught vs thus much we must learne that we can neither see the comfort of our seeking after God nor our calamitie and miserie to be deliuered out of it vnlesse we pray with the Prophet for the right knowledge of the law of God so that we are much to thanke our God that he giueth vs in another such a fight of our owne corruption As in the first verse there is a notable commendation of the word so is there also a singular declaration of his faith Thy word O Lord is a lantorne to my feete and a light vnto my path This seemeth to all men to haue been learned long agoe and belched out in time of Poperie and that it is no new thing but a saying very well knowne but when we looke into the seuerall practises of men which is the righteous iudge of all mens iudgements wee shall finde men to be farre from any inward faith shewed in such fruits This made the Prophet to sweare in that he saw on one side his happines so great in the word the corruption of his heart on the other side And in meditating day and night in Gods law and considering his righteous iudgements he saith in trueth Thy word is a lanterne c. If we will looke into our selues we shall finde that those things which seeme to be most easily beleeued are furthest from faith and that things most easie to be learned are furthest from practise True it is that euery man will say Who will not beleeue this what a beast were he that would denie the truth of Gods word But alas our carelesse reading our rare meditating our cold praying and praising of God for his word our seldome conference of the word will testifie against vs in time to come that we neuer truely beleeued We must first looke and note our selues and then we shall profit somewhat more The man of God opposeth here the word to mans wisedom which he had meÌ„tioned in the verse going before as light is contrarie to darknes For as in darknes we cannot goe safely without the light of a lanterne or such like euen so are we in ignorance and rebellion if we be not continually guided by the word of God and his Spirit This then is a further thing how durst blind bayards be so bold who liuing in the darknes of Egypt thinke they are in the light and being vnable to discerne betweene persumption and despayre betweene promises and threatnings betweene things streightly commanded voluntarily done suppose themselues to be sharpe sighted Nay we shall finde these fruites to be but in few It is said Matth. 22. 23. The light of the body is the eye if then thine eye be single thy whole body shall be light 23. But if thine eye be wicked then all thy body shall be darke Where our Sauiour Christ borroweth his speech from the senses of the body and translateth it to the powers of the soule For as euery part of the body is lightsome whilest the eye seeth so a man being inlightened with the word and the Spirit hauing his eyes alwaies to heauen hath his affections aright and on the contrarie as all things are lothsome to that bodie which for want of the eyes is wholy darkened so a man sitting in the darknes of ignorance hauing his mind wholy set on earthly things hath his affections disordered Now that there is no light in vs but all is darknes in our soules the Apostle Peter doth plainely shew it 2. Pet. 1. 19. We haue a most sure word of the Prophets to the which ye doe well that ye take heede as to a sure light in a darke place c. Where he commending the Christians for their care of the word sheweth that it is a light in the darke and teacheth vs that how much knowledge we haue so much we are in good affections Also Paul Ephes 4. 17. 18 saith I testifie in the Lord that ye henceforth walke nâ—t as other Gentiles walke in the vanitie of their minde 18. Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them c. Where he sheweth that the man vnregenerate hath his minde vnderstanding and heart corrupt and blinde in that life which God liueth in his and that as the man which seeth being in darknes or in light the blind man gropeth vncertainely euen so all our doing are endlesse and headlesse which are without the light of knowledge Shall we thinke now that euery man beleeueth this to be true No for if they did they would doe otherwise If they felt this in affection in any measure would they not come out of their prison to the liberty of Gods saints would they not auoid the darkenesse to see the bright sunne What a follie were it for a man who hauing scales and gleamy diseases on his eyes might be cured and will not This is a double fault that when men may know they will lie in errours and ignorance and when they may be conuerted they will dwell still in Heresie Oh what a thing is this wilfullie to remaine in darkenesse and to sleepe at the hearing of the word when the Lord giueth them a lanterne for their feete and offereth knowledge and yet to be no better than the stockes they sit on If it pleased the Lord who giueth vnderstanding to the ignorant and draweth light out of darkenesse to reueale the light into their darke coÌ„sciences they should know that when light came vnto them they refused it and that they are louers of darknes more than of light But he that worketh all things mightily iâ— all men must shew this light vnto their darkenes because they that are in hell thinke on none other heauen they that lie in vnrighteousnes thinke of no other righteousnesse and sitting in the vallies of death they remember none other life We must therefore pray that the Lords glorious light of the gospel may open the eyes of their consciences and let euery man examine his owne heart that he may pray to haue his iudgement cleared by the true knowledge of the word and his affections renewed to the due obedience of the same For how much knowledge wee haue so much light haue we and looke how much we lie in ignorance so much we lie in darknes Wee know but in part when we are at the highest in this life how great then is that darkenes
of the soule how sweete excellent and beautifull a thing it is to beleeue and loue the word and how loathsome and palpable is mistrust and ignorance We must then be perswaded that though we are not in prison we walke in the night and in the darkenes whilest we are in ignorance yet the Lord wil giue vs in time to suspect our hearts of ignorance and worke in vs both a desire and a delight to loue and liue after the word and that we shall find the truth of this verse in ourselues to say with the Prophet Thy word is a lanterne to my fecte and alight to my paths Many there are which doe not so much as acknowledge this doctrine Some are come out of this darknes into the glorious kingdome of Christ and yet swarue so much in life that they shew not themselues to haue this true faith And where mens manners swarue besides their profession we see this sentence more professed in mouth than practised in life and they onely doe beleeue this to be true which enterprise nothing but that which hath it warrant out of the word For these acknowledge that in themselues there is nothing but darkenes and that they stand in need to be inlightned by the ministerie of the word and working of his spirit And as we confesse the truth of this in generall so must we deduce it to particulars and seuerals so that euery man may say I am either in light or in darkenesse if I haue a warrant for this which I doe out of the word I am in light but if I doe it by the motion of mine owne braine I am in darkenes Besides as this doth shew the great necessity of Gods word so also it must humble vs because of our ignorance as also it yeeldeth this comfort that as we thinke we trauell safely in respect of our bodies so long as we haue the light of the Sunne so also we are in the safe way to saluation as long as we are guided by the word And when as some doe obiect that the Scriptures doe containe great difficulties and are hard to be vnderstood we said that though the smallest things were deepe mysteries yet they be plaine to the least of Gods children For Prouerb 8. 9. Wisedome saith that all her words are plaine to him that will vnderstand and streight to them that would finde knowledge And the man of God saith Portion 17. 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple And though all men are not curiously to search into questions yet all men are carefull to seeke the way of saluation No man then can herein complaine of darkenesse but as it is in his owne minde neither neede that so to bee if hee will vse the meanes to auoid it and in a repenting heart craue the light by prayer The cause therefore why the word is a parable and a darke riddle vnto so many is either the pride of their owne wit when they thinke their wit to be so good as they can conceiue euery thing and their iudgement and learning to be such as that they can vnderstand any thing and profit by their owne industrie when as God is the author so he is also the reuealer of his trueth or else they doe not esteeme so reuerently of the trueth nor are so much grieued with their blindnesse and ignorance as they should be Vers. 106. I haue sworne and will performe it that I will keepe thy righteous iudgements NOw as his faith was the first argument he vsed so the second was his conscience his loue his affection to the word which he sheweth by his oath that we may know it to be no wandring motion of his minde carrying him away but a thing well considered of and constant he protesteth that he will keepe his oath Wherein he declareth that many men haue sometimes motions to good but they either die presently or else they be so cold that they quickely fall away But as we may see he was no such light-headed man We haue here to learne that this is a iudgement of God why many doe not profit in the word because they cannot being void both of griefe for their natural blindnesse as also of the cleere sight and faith in Gods word say in trueth Thy word is a lantorne to my feet c. Now if these things be in vs we must pray that we may be moued with a purpose to continue in them and purposing we must beware we breake it not but be constant I haue sworne and will performe it that I will keepe thy righteous iudgements Concerning this binding of himselfe with an oath which the man of God here vseth it declareth his care to keepe a good conscience in laying the iudgements of God which were past the iudgements of God to come vp in his heart Wee see then that as when men sweare voluntarily it is a token of their good conscience so it appeareth most in good men who setting so much by the glorious name of God can sustaine any priuate discredit and swallow many troubles to maintaine the credit of it Wherefore Gods children though they are carefully to auoid all sinnes yet make a greater conscience of this sinne than of any other and when they take an oath though before they made a conscience of that thing yet now they make a greater conscience If hee had found no weakenesse no mistrust or doubtfulnesse in himselfe then needed he not so streightly to haue bound himselfe For if he had been alwaies carefull what needed he to haue vsed an oath But the care which hee had to meete with this weaknesse was the cause of his solemne couenant which teacheth vs that such infirmities as are in vs were in him who because of the vanitie and sluggishnesse which he felt in his corrupt nature did prouoke and stirre vp himselfe to a greater care by an oath Then if we see that euen the man of God thought this to be a necessary meane to stirre vp his infirmities why should we not thinke it as necessarie for vs when the most diligent amongst vs may thinke himselfe to bee behind him in many degrees But the cause why we make no such oath is because we are fearefull and our delaying of this practise from time to time sheweth that there is not in vs that feeling of our wants that reuerence of his word nor experience of his goodnesse which he felt This must make vs afraid and ashamed of our selues that we hauing the like infirmities haue not the like affections True it is that to be sparing in these othes is a good token of a Christian so that he be but a nouice in Christs schoole for euery man must not vse this oth because he knoweth not his owne strength but we must not alwaies be at A. B. C. and dwell still in the principles of Religion Neither must we thinke that
the Prophet here made any new or strange couenant but rather he iterated that couenant which before he had made in circumcision although we make no such couenant now yet we must know that we haue made them before For this was a renewing of his oth which he made when he was circumcised and entred into Gods familie And because I am not here to enter into the discourse of many particular vowes wee shall speake of our generall vow which wee make in Baptisme which though we doe not renue yet wee are much to be ashamed of it Wee finde that vowes are either generall or particular And here by the way wee must note that that which wee call a compact betweene man and man the same is a vow betweene God and man For as in ciuill affaires a compact is a streight thing and bindeth vs more before men than a baâ—e promise and promises simply made seeme to haue greater libertie than a compact so also promises made to the Lord must keepe vs in obedience but especially vowes as a double bond are farre more neerely and carefully to be performed Concerning generall vowes we know that in the ordaining of Kings vowes were made from them to the Lord as also some passed from their Princes to the people as 2. Chro 23. where Iehoiadâ— tooke the Captaines of hundreths in couenant with him And all the Congregation made a couenant with the King Ioâ—sh in the house of God And as 2 Chron. 34. 31. Iosiah when hee had destroyed the Idols and reformed the Temple after the finding of the booke of the Lawe stood by the pillar and made a couenant before the Lord to walke after the Lord and to keepe his commandements and his testimonies and his statutes c. Also Nehâ— 10. we shall finde a generall couenant confirmed by an oath Concerning particular couenants they are either simply according to Gods word or else taken vp for some speciall end either as meanes to come to some good or else as bridles to auoide some euill as 2. Chron. 15. 12. When the people made a couenant to seeke the Lord c. 14. They did sweare vnto the Lord with a lowd voyce Also Nehem. 10 the people take a new oth and seale it Ezra 9 where wee may see that when Ezra had wept and fasted for the sinnes of the people in that they had taken strange wiues of the people of the Lands 3. Made them to make a couenant with the Lord and to put away their strange wiues as also Nehem. 5. On this sort Ieremie preswadeth his people chap. 34 to make a couenant concerning the liberties of their seruants and denounceth the fierce wrath of God vpon them for breaking their promise Of these two kindes of couenants â—he selfe same rules are to be prescribed If we feele in our selues any speciall dulnes we must bewaile it and when we see that we haue the more streights of minde we must stirre vp our selues and not neglect the meanes Wee speake not here of free vowes but of such as the word of God commandeth and that for feare of relapse and falling from the Lord we may vse these means more surely to tie vs vnto him A contract is betweene man and man which when it is betweene God and man it is called a vow In contracts men leaue some libertie to themselues so that for some circumstances they neede not keepe it but it is meete that euery vow be performed to God These vowes and couenants are either generall such as the King maketh with his subiects as Ioas and Iosias and Nehemiah maketh a generall couenant or particular as Asa made a particular couenant which couenant is either commanded or taken vp for some cause of and in respect of our selues as meanes to auoide euill or to lay hold of goodnes Ezra 9. The particular couenant or vow which is commanded is euer contained vnder the generall and hath respect vnto some speciall part thereof And therefore many godly Kings tooke othes of their subiects to leaue some speciall sinne or to doe some speciall good deedes So men c. So Nehemiah made a particular couenant with the rich men that they should not oppresse the poore Nehem. 5. So Ieremy caused the people to make a particular couenaÌ„t 44. There is the same reason of the generall couenant and the particular that is commaunded for we are bound to doe them therefore if we be slacke in either of them we must be sorie for it if wee haue receiued grace wee must stirre it vp and for the stirring vp of our selues we must not neglect this remedie Now where some take this to be a place from whence they might either draw an argument of free will or proue by it that we are able to keepe the lawe of God they deceiue themselues for first note the word here vsed he saith not that he hath sworne to keepe the law of God but the iudgements of God which he often before after in the second verse from this vseth for the righteous performance of Gods promises or executing of his iust vengeance neither doth hee meane here a simple keeping of them but rather an inward and carefull receiuing of them in his heart and notan outward performance Thus the word keeping is often taken in the holy Scriptures euen for a laying vp of the truth in our minde from whence wee may draw out the vse of it as occasion shall serue as where it is said Blessed are they that heare the word of God and keepe it that is faithfully lay it vp in their hearts with a full intent to practise when God shall giue iust occasion thereof So that the meaning of this word is nothing else but a solemne laying vp of the iudgements of God in his minde mentioned also before portion 3. 6 Remoue from me shame and contempt for I haue kept thy testimonies So that he sheweth how hee did marke diligently how God fulfilled his promises to his children and executed vengeance vpon the wicked And because the fulfilling of Gods promises is to giue strength to his to keepe the word hee sheweth how he would take a view how God performed this grace in his seruants both in forgiuing the sinnes of the repentant and giuing his grace to them that craue it Now there are two things especially which hinder vs from this practise First the subtletie of Sathan thus reasoning in vs I would gladly vow but when I haue vowed such a good thing I am further from performing my vow than euer I was before We answere that this indeede is so and commeth as a iudgement of God for vowing so high a thing vnaduisedly and rashly with a secret presuming of our selues and not of God with want of a prayer to the Lord for grace to performe the same as the Prophet did For so soone as the Prophet had vowed thus to the Lord he immediatly maketh his prayer feruently asking of
contraries This argument is often vsed in the Scriptures as Psalm 145. Doe not I hate them c. Zachar 2. Tit. 2. 1. and most plainly 1. Cor. 6 What fellowship is betweene light and darkenes c. This is needfull for men to knowe that they learne to hate superstition and heresie and to roote it out least whilest with Saul they spare wicked Agag they persecute righteous Dauid If a man hate false religion hee shall neuer be infected with it for if they be perswaded that it will hurt them then they will keepe themselues far from it A man when hee seeth a toade or any other hurtfull beast he will be sure to keepe him farre from it neither will we euer receiue for meate that we know to be poyson so if wee beleeue that Poperie and Heresie are poyson then we will not receiue them But if men thinke fauorably of Heretikes and call them honest men and well dealing men then it is very easie to intangle such a one Herein doth the coldnes of the loue of Gods law in vs appeare in that we doé so coldly hate the false Because loue setteth the price on things and hatred maketh vs far from them therfore if we will continue in the truth we must loue it and if we wil auoide the false we must hate it And we must not be deceiued by the outward shew of an honest life for if comparison be made betweene Gods children Heretikes when they are both in prosperity or both in aduersitie then we shall see the difference betweene them for otherwise there is no comparison to be made when they are one in prosperitie and another vnder the crosse When the children of God are in trouble and in affliction the graces of God doe manifestly appeare in them for first they haue such spirituall wisedome vnderstanding that euen poore simple soules in the countrie are able to answere the great and learned men of the Vniuersitie so that they be not able to withstand the Spirit that speaketh in them Againe their boldnes and courage in the truth is such as that they be not ashamed to speak euen before Kings the mightiest of their enemies But Heretikes how far are they from this wisedom when they come to answere they either say nothing at all or else their reasons are so blockish and without sense that a childe would marueile at their folly and though they set some face and shew vpon them yet if they be vnripped and then referred to their heads they are but vanitie As for their boldnes and courage it is nothing for if they speake to some simple man or in some secret place then will they be bold to speake their pleasure but call thē to the place of iudgement or before them that are able to call them to accounts then their answeres are to seeke And here of it commeth that they are periured vnfaithfull not men of their word but dastards and cowards and such as will not stand to the truth In suffering there is a great diuersitie betweene them for if the childe of God come to suffer he is neither effeminate to account the paine too painfull neither yet blockish without sense and feeling in suffering but he feeleth the smart and bitternes of it and yet feeling Gods fauour he ouercommeth it And this is true patience indeed when men feele the paine to be grieuous and yet through the hope and feeling of Gods fauour doe ouercome it and in suffering they can pray for their persecutors and can be contented to shed their blood for the conuersion of those that seeke their subuersion and ouerthrow Deale Heretikes thus or doe they not cleane contrarie Yes for in their suffering they are either as men without sense bereaued of their wits so they are rather blockes and stones than men and their suffering is blockishnes and not patience or else they are effeminate and womanish to howle and crie out in their paines and to die with cursing and banning and all kinde of railing Thus they deale This experience haue we seene of both euen within our daies If you compare them together when they are both of them in prosperitie and if you then consider their liues you shall also see that there is great difference For the children of God whilest they loue the word the Sacraments and discipline they cannot long lie and continue in any sin for the word will rebuke them the Sacraments will admonish them and discipline will also helpe to bring them from it but the wicked liue and lie as in a dead sleepe in sinne in prosperitie and will not be wakened He doth not onely speake of corruption in doctrine but also in manners as in euery commandement we cannot loue the good but we must also hate the contrarie as in lust adulterie c. as Ioseph hated his Mistresse when he once perceiued that she was vncleane Then whilest men are giuen to vanitie on the Sabbath they loue not the Sabbath for if they did they would either take heede of such or if they fell into them they would recouer themselues Then we cannot loue the Sabbath vnlesse we delight in it and hate the contrarie Then if we will trie whether we loue the word let vs trie it by the hatred of naughtines in vs and this if we feele we may be comforted for God will worke by this The word thoughts is a metaphor from the crooked boughs of a tree and signifieth that as the trees haue their boughs spread abroad crookedly so doe thoughts grow out of men And his meaning is that he hated these ouerthwart thoughts Therefore he laboured not onely for the outward hatred but euen the imaginations that are contrary thereto as the thoughts of idolatrie vncleannes c. and to these all he biddeth battell that he may loue the law This is a good thing for vs for though we come not to idolatrie murder adulterie c. yet the euill thoughts come into our mindes and these we must not suffer to be setled but at the first we must hate them and driue them out Thoughts are not free therefore neither it is enough to loue in shew but we must also loue in thought for if we fauour them wee may by little and little bee carryed away For hereof it commeth that men are brought to reuenge and other euils because they make not cōscience of the thoughts Thus we see that men haue thoughts of herefie anger c. and yet they are not at defiance with them therefore they fall into the sin Hereof men fall into adulterie become enemies to God his Ministers and religion for whilest they make no conscience of thoughts they fall into the sinnes It is true then that we must first fight against reason when wee will fight against sinne as a man fighteth not against swearing because not against anger and not against anger because not against reason Vers. 114. Thou art my refuge and
shield and I trust in thy word BEcause the Prophet could not perswade himselfe of any other safetie than of the safeâ—â—â—â— which he had vnder the Lord he sheweth that so long as he put his trust in Gods 〈…〉 s he feared nothing And surely this ought to be the principal thing among Christians to looke for none other defence than that which is to be looked for out of the promises of God For what is the cause why when wee are in daunger in pouertie in any distresse wee haue so many by-paths and can inuent vnlawfull meanes and shifts so for our deliuerance but onely because the Lord and his word is not our refuge and our shield For if we were once perswaded that God were our tower to defend vs and our shield to couer vs wee should be staied If wee then call on God in our neede we must know that Psal. 33. vers 18. The eye of the Lord is vpon them that feare him and vpon them that trust in his mercies And that Psal. 145. 18. Hee will fulfill the desire of them that feare him hee also will heare their crie and will saue them And our cause being good we neede not to doubt of him for he hath promised to be our shield and buckler So our Sauiour Christ being tempted of Sathan to turne the stones into bread was moued by him to distrust Gods prouidence What saith he doest thou thinke that if thou wert the Sonne of God thou shouldest bee left in such wants make some shift therefore for thy selfe But Christ knowing God to bee the author of his neede was assured that he would secretly nourish him vntill hee had receiued ordinarie meanes againe and so strengthened himselfe in Gods promises Likewise when we are in need or in perill Sathan will cause vs to vse one shift or other but we must answere him The Lord is my shield and tower I am sure enough and therfore I hate all ill inuentions I put my trust in the Lord. We acknowledge this with our tongue yet it is a hard thing to bee practised to put our trust in Gods word For howsoeuer wee will grant indeede that wee must put our trust in God yet we hardly yeeld vnto this that we must trust in his word but we must here correct this vnbeliefe and learne that if we seeke for helpe at God wee must trust in his word Doth Gods word threaten his iustice and can wee finde in our liues that if wee vse euill meanes we shall be punished Doth Gods word assure vs that God is mercifull and doe we beleeue that Iesus Christ came to saue sinners although we were the greatest and that he came to call sinners and not the righteous to repentance and that Iesus Christ came to saue that which was lost and to refresh all that are wearie and heauie laden Thus the man of God saith portioÌ„ 8. 1. O Lord thou art my portioÌ„ I haue determined to keepe thy law And portion 14. 6. Thy testimonies haue I taken as an heritage for euer for they are the very ioy of my heart Thus he sheweth that we must seeke for that in Gods word which wee seeke for of him For his word is a conduit or waterpipe whereby the Lord conueying his mercies vnto vs will haue them runne through vnto vs. Doe wee beleeue then the promises that God will prouide for vs then let vs beware of al wicked shifts and trust onely in his word For if we beleeue God to be our tower we must looke to Gods word The Heathen men and the prophane worldlings will speake gloriously of the goodnesse of the strength and of the mercy of God but when they come to see it in the word they will erre altogether out of the way whereby they shew how they vtter more in their tongues than they performe in truth For the Lord hath layde that helpe on his word which he would haue vs to seeke for at his hand so Christ by the word put the diuell to flight with these words in effect Thou wouldest haue me Sathan to mistrust my Fathers prouidence and to giue my selfe to be taught of thee but I know he will keepe me in all my necessities and why because he hath said Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God the Lord hath prouided ordinarie meanes to nourish me and hath not commaunded that stones should be made bread and why then should I vse vnlawfull meanes Wherefore I will stay my selfe vpon my Fathers prouidence We see he might haue said that God is almightie and strong or that by his mightie power he might haue put off Sathan but he reciteth the words of Moses which he vsed when the Lord so wonderfully had preserued his people the Israelites in the wildernesse without ordinarie meanes We must in like manner when Sathan shall set vpon vs in time of neede say it is written The Lord is iust and true in all his promises It is written The eyes of the Lord are vpon the righteous and his eares are open to their crie nothing wanteth to them that feare him The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing which is good It is written Rom. 8. verse 35. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword When we are tempted then with doubting in our selues that we shall not escape we must know that it is written Rom. 8. 31. If God be on our side who can be against vs 32. Who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also If we be tempted to steale we must say as it is written Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God knowing that God is able to preserue vs without ordinarie meanes Vers. 115. Away from me ye wicked for I will keepe the commandements of my God THe cause why the man of God could not so stay himselfe on the Lord was because what way soeuer he turned himselfe he could see no man that would helpe him He had no helpe of the world euery man prouided for himself some shifted this way another that way he could see no good example of any which either beleeued Gods promises to be true or were readie to obey his commaundements Wherefore it is manifest that they were impediments rather than furtherances vnto him For else why should he say Away from me ye wicked c Were there so many impediments in his daies and shall we thinke there are not so many in ours or was that age wherein he liued more wicked than the age wherein we liue First we are nothing like him in good things he had greater graces of God than we haue he had gone further in holinesse than we we liue
which way soeuer a man would turne himselfe although hee would search the world with a candle hee shall finde many euill to corrupt him but fewe good to guide him And seeing our times are worse than the times wherein the Prophet liued and wee are easier and readier to take harme by euill examples than he was we must know that whosoeuer will be truly taught to hate vaine inuentions and loue the word of God he must learne that which is written in the first Psalme that is that we walke not in the counsell of the wicked nor stand in the way of sinners Away then with them that say the Preacher indeed speaketh well and teacheth the truth aright but who doth it and rather let vs bid the euill away from vs let vs followe them that doe well so farre as they follow Christ and his word let vs be heedfull to looke to our waies and be the more careful because in former ages the Lord hath set before vs so many examples of falling Wee may communicate with them in our calling wee may be knit to them by consanguinitie wee may bee ioyned with them in affinitie and as neighbours dwell together we cannot in these things bee well free from them yet we must not deale with them as they be wicked we must not drawe in the yoke with them we must not be giuen to the like studies to the like endeuours and enterprises with them Concerning their calling in the world wee may vse them but not according to their corrupt dealing with the world Wee see the Prophet his meaning is Away from me ye wicked ye weaken my faith in Gods promises by your inuentions you inkindle mistrust in me I will not yeeld to you I will not consent to you nor take part in any of your inuentions for I trust in my God he is my shield and my refuge Here wee may also learne how to discerne betweene their persons wherein they beare the image of God and their callings which are the ordinance of God and betweene their liues which are full of corruptions If we looke but into the first commandement we shall see how hard a thing it is to keepe Gods law vnlesse wee sequester ourselues from the societie of sinne How shall we beleeue among vnbeleeuers or pray to the Lord among prophane persons or trust in the Lord among such shifters For as euil men continuing in the companie of godly men shall sodainely at one time or other be coloured with their good things so the godly abiding in the meetings of the wicked vnlesse they bee very circumspect and suspect their owne weaknes will sodainly be taken We knowe that Ioseph being in Pharaohs Court began to be coloured with the Egyptians corruptions If then wee haue any iust cause of meeting with the wicked we must not auoid their companie but we must mislike their manners we must rebuke reproue cry against their sins we must feare our selues and in euery thing suspect them But let vs see how dangerous a thing it is to bee with the wicked and what meanes there be with them for our destruction Whether we be friends and in league with them or foes and at defiance with them all is one For if wee be at defiance with them how will they bring our persons in contempt and raise many calumnious speeches against vs and affray vs with iniuries If we be in friendship with them in what danger are wee least they should inueagle vs allure vs and take vs slily away from a good conscience If we be at defiance with them they will dismay vs with threatnings if we be in friendship with them wee cannot deale so roughly against their sinnes wee can hardly gainesay them in their wickednesse wee are drawne away by them and waxe colde by little and little in those things wherein we haue been zealous Oh here then appeareth the wonderfull and vnspeakeable mercy of God to his children in this world to keepe them as sheepe among wolues and to saue them from the infection of sinne in the middest of a wicked and sinfull generation It followeth in this verse That I may keepe the commandements of my God As if he should haue said he is not your God because you put not your trust in him but follow your own inuentions he is my God I loue him I feare him I put my trust in him I loue his word because his promises are sweete to me I feare to sinne because his threatnings proue true I trust in him because of his word he is none of your God neither can you assure your selues of him For as Portion 20.3 Saluation is farre from the wicked because they seeke not thy statutes No no God is grieued and displeased with you though for a while hee spare you he shall one day punish you he is my protectour and defender This is a notable thing and worthy to be obserued The man of God recouereth himselfe because God hath promised in his word that hee will defend his as with a shield but he will put to flight the armies of their aduersaries He reasoneth therefore thus with himselfe The Lord hath promised to be a tower and buckler for them that put their trust in him and beleeue his word I beleeue this to be true I see it shall come to passe according to his word therefore he is my God my shield and my refuge Let vs learne in time of trouble thus to recouer our selues For doe we not see how now adaies some take this way and some take that way some vse this shift and some haue that policie doe their dealings shew that God is on their side or that hee will take their part nay rather that he is farre from thē We must euery one frame this reason which the Prophet vseth that euery man may say I trust in Gods word I hate the vaine shifts of the wicked God is my God My God wee must here marke that wee giue not God sufficient honour vntill we cleaue wholy vnto him as he requireth of vs in his first commaundement For we then haue him to be our onely God when we onely feare him when we onely loue him whē we onely obey him when we put our trust in him alone So that we deny him his honour vntill we leauing all other fetches and deuises of louing fearing obeying and trusting in him and loue feare obey and trust in him as we are onely and wholy taught in his word Excellent is that place of the Prophet Psalm 73. where the man of God seeing the euill men in number many in power great and good men in number few and abilitie weake began to bee in a dangerous estate in thinking almost wickedly of Gods prouidence and began to be moued and to dispute as it were with God about the prosperitie of the wicked and pouertie of the godly vntill hee came to looke into the glasse of Gods word where he found
that though the wicked seemed to haue an happie time for a while yet through Gods secret curse they had a fearefull end and though Gods children were tried with many troubles yet through Gods secret blessings they had happie issues Thus saith he Was I so foolish and ignorant and as a beast before thee whiles by mine owne wit and reason I would goe about to search out thy secret iudgements Yet saith hee I was alway with thee thou hast holden mee by my right hand and howsoeuer it went with the wicked my faith in thy prouidence did assure me that thou diddest watch ouer me and wouldest not finally forsake me Whom haue I in heauen but thee and I haue desired none in the earth but thee Though my flesh should pine away and I should consume yet am I perswaded that thou wilt not forsake me they goe a whoring and thou destroiest them but as for me it is good that I trust in thee that is let all the world fall from thee yet I see their end shall be fearefull and therefore I will still trust and stay on thee Marke what word he vseth to paint forth mistrust in God he calleth it to goe a whoring we know what a grieuous thing it is for a woman to prostitute herselfe to a baude so monstrous a thing it is to giue our trust to any but to God Wherfore we must fight against the corruptions of the world not by the sight of reason but by looking into the glasse of Gods word Let vs search then which be the promises of God to stirre vs vp to doe good which be his threatnings to make vs afraide of sinne what examples we haue of good men that wee may follow them what examples of euil to auoide them For here be the pictures of good men here bee the liuely anatomies of the godly here wee may take delight in beholding them Let vs discerne by the word who are true worshippers who are Idolaters Let vs look what rules the Lord doth giue in his word to know the truth and in whom it is to discerne heresies and in whom they be Then wee shall see that this man is sound in religion and carefull of a good life the Lord is his God this man is voide of true knowledge and breaketh the law of the Lord therfore vndoubtedly God is far from him This man though his knowledge be vnperfect yet he loueth to learne the truth this man is a good companion for me that man is an vnbeleeuer and trusteth not in God I will not therfore meddle with him Well now we haue learned that we neuer cleaue wholy vnto God vntill all the corruptions of the world be not able to dismay vs but rather being stayed and established on the word of God we know assuredly that the Lord wil not be among the wicked We haue bin taught that if we will truely beleeue in God we must beleeue in him according to his word otherwise he is but an Idoll vnto vs or a false God framed vnto vs after the imagination of our owne hearts And if we will truly discerne betweene good men and euill wee must not iudge them by our owne reason the common opinion of men or according to their prosperitie and aduersitie for so the world cannot perceiue who be Gods children because the wicked often flourish and Gods children are vexed but we must look into the word and see there how God setteth himselfe against the wicked and promiseth to bee neare at hand to his saints This may commend vnto vs what a necessary thing the study of the Scriptures is which teach vs to know God and his true worshippers for otherwise we shall iudge heretikes to be true worshippers and count wicked men honest Vers. 116. Stablish mee according to thy free promise that I may liue and let mee not bee disappointed of mine hope HEre the man of God desireth that the Lord would keepe him safe and sure and that he would confirme him and strengthen him in his word where we see he prayeth for a thing mētioned before Faith is not a sleeping thing lying dead in vs but it is quick and is nourished by the word For Gods children doe not so beleeue but that they are often troubled with vnbeliefe yea the Lord doth often suffer them to see their vnbeleefe in themselues to striue against it We see here how the man of God felt some wauering in himselfe he was not alwaies in one estate his faith was not euer at one stay his beliefe had some vnbeliefe with it and beleeuing he was afraid of himself Thus we know Gods childrē are such as do not presume but they suspect themselues thinke humbly of themselues which maketh them often to pray that they may be confirmed to perseuere For when we begin to be secure and to thinke too well of our selues then we cast off prayer and lay aside all trust in Gods word so that God casteth vs off for our pride and Sathan is readie to beguile vs. We must not then satisfie our selues if we beleeue but our faith must make vs to grow in feare to be more carefull to please and more grieued to displease God wee must desire of God to haue his promises cōfirmed and ratified in vs because we are in a very slippery estate For as a man walking on slippery ice and not heedfull to his steps nor fearing himselfe is most readie to fall so we in this world vnlesse we looke very circumspectly to our selues are in great danger of sliding down So fickle and fraile is the world that in euery place we may take a fall and as they which are on an high hill and steepe are in perill of falling down so in the world which hath such a downefall vnlesse wee be very wary and stay our selues on Gods word we are most ready to slippe We may see in former times how the deare Saints of God haue fallen through securitie and for want of this feare of themselues Noah though a man preserued from the corruptions of the olde world was beguiled of Sathan for presuming in his own strength Lot also through his corruptiō and Sathans policy was deceiued not suspecting himselfe Whē Dauid had not this feare but hoped that he was sure as he thought Psal. 30. he should neuer be remooued hee fell fouly and yet so deceitfull that hee could not see his fall in the space of an whole yeere Wee see then how hard a thing it is to keepe on our course in this world and that it is the mightie power of God as witnesseth Peter in his former Epistle that wee are kept in the faith Wee are not our owne guardians we are not able to take the gouernment of our selues nay our Sauiour Christ saide that if it were possible the very elect should bee deceiued so great is the power of the world the subtiltie of the flesh and guilesulnesse of the diuell But because they be
of Gods children are not so sirme as that it is neuer shaken they are not alwaies in the tenour and as the Lord giueth them of his grace in measure so hee giueth them at sometimes more at sometimes lesse he often humbleth them with incredulitie to exercise them in prayer and to confirme them the more by his Spirit whereof they haue had a pledge in his word Wee haue learned that the Prophet thought himselfe to haue no life but as he had the feeling of the life of the Sonne of God to be conueyed to him by the spirit of God through the working of the word of God and that as we breathe eate playe and labour wee haue nothing differing from bruite beasts as we haue fiue wits to discourse of things we haue nothing more than the heathen than the Turkes than the vngodly infidels The Scriptures shew that all that liue in ignorance and sinne are dead for they that liue in ignorance sit in darkenes and in the shadow of death as it is in the song of Zacharie and if we liue in sinne the Apostle witnesseth we are but dead Ephes 2.1 The death of sinne is the life of a man and the life of sinne is the death of a man sinne then I meane to liue in vs when wee giue ouer our selues to sin with pleasure and lye in our sinne with delight And yet here is a further thing for the man of God speaketh of the experience of Gods children who when they feele delight in prayer and their inward man delighted with the word of God they thinke they are aliue and that so long they walke in the land of the liuing but when they fal into some sinne and become vnthankfull or pensiue there comes a dulnes and deadnes of heart they are not able to see any difference betweene themselues and the reprobates and finding in themselues such an heape of ill inclinations they think themselues to be dead It followeth in the verse And disappoint me not of mine hope As if he should say O Lord euen as I trust in thy word so my hope is that thy word shall be accomplished As faith is the mother of hope so hope is the daughter and nurse of faith for faith breedeth hope and hope nourisheth faith faith assureth vs of the trueth of Gods word hope waiteth for the accomplishment of it His meaning then is Lord as I trust in thy word so strengthen my faith and disappoint mee not of my hope for howsoeuer the wicked continue for a while I beleeue that I shall haue a glorious end I beleeue it is not lost labour to serue the Lord O Lord I hope to see them troden downe that breake thy statutes Thus we see how Gods children feare their vnbeliefe and nourish their faith with prayer so the true Minister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer We see the one halfe of this Psalme to bee prayer and that in euery portion two or three or foure verses be prayers And the man of God being willing to bring his knowledge to feeling hath still this prayer Stay mâ—e in thy word teach mee thy statutes disappoint me not of my hope establish thy promises to thy seruant For as reading hearing and conferring doe more increase knowledge than feeling so meditating praying and singing doe more nourish feeling than knowledge Had he that had such a faith in Gods word such ioy such delight such life in the spirit neede so often and feruently to pray then I beseech you let vs pray pray pray Vers. 117. Stay thou me and I shall be safe and I will delight continually in thy statutes THis agreeth with that in the verse going before stablish mee according to thy promise Hadst thou need Dauid to be staied didst thou wauer oh how need we to be stayed and to pray against our wauering he meaneth here thus much although I am well minded and delight in thy law yet I am so brittle and so slipperie that if thou stay mee not I shall sall I am gone Oh man of God feeling his owne wants and infirmities I shall be safe that is If I be not stayed by thine hand I shall be at the last cast Psal. 30. 6 he said hee should neuer be remoued here is another spirit where he saith he should be safe But here wofull experience taught him that he durst not be stayed on himselfe whereby he declareth that as without Gods word he could not be safe so come what come would befall what danger could befall in the Lords word he was staied sufficiently Then we are to learne that the promises of God must engender in vs a care and feare of our selues for if we begin once to be quiet with our selues when wee begin to be secure and presumptuous let vs assure our selues that we are not farre from sinne But if we feare that wee are staggering and reeling persons and that we are very slipperie is there not cause of humbling that this humblenes should breed carefulnesse carefulnesse should cause watchfulnesse watchfulnesse should vse the meanes and the meanes should be sanctified by prayer Then come hell come the diuell come the world come the flesh if the Lord stay vs we shall liue and not die we shall surely not miscarie And I will delight continually in thy statutes Wee see here that there is no free will for he prayeth likewise Port. 5. 1. Teach me O Lord the way of thy statutes Neither did he promise of himselfe before but did hope in the Lord. Such brittlenes is in the world such sleights in the flesh such slinesse in SathaÌ„ such corrupt examples in the world that vnlesse the Lord stay vs we are so farre off from delight in good that we are ready to fall into great sinnes Euery man therefore is to search his owne heart and by the cause we may come to the effects and by the tree may coniecture of the fruite so by the effects we may iudge of the cause and by the fruite we may iudge of the tree Where is now this delight when we heare the word we heare it with such coldnesse therefore it is a manifest proofe we are not staâ—ed in the Lord. For whosoeuer doth not delight in the word he may deceiue his owne soule but surely as yet he is not staied on God If we are not delighted then are we stâ—ied on our own selues but if the Lord work in vs then shal we feele delight This is a griefe of my soule that I see no delight in the Lords day all things are done for fashion but the power of godlinesse is not among vs. The cause is the want of priuate exercises the want of priuate reading and praying and this bringeth a secret curse of publike exercises and therefore I cannot but so often vâ—ge priuate prayer and meditation Vers. 118. Thou hast troden downe all them that depart from
thy statutes for their deceit is vaine AMong all things to be spoken of I thinke nothing more necessarie thaÌ„ this that God will one day come a righteous iudge to men that are so slow to keepe a good conscience All men are at quiet with themselues and crie peace peace our long enioying of the Gospell our tranquilitie and peace our abundance of the things of the earth make vs drunken with the loue of this life and cause euery man to thinke thus with himselfe I am none of the worst when troubles arise I hope to shift for one but in whom I pray you is the Lord delighted euen in him that hath a contrite heart Esay 66. and in such as tremble at his word The Prophet saith in the verse following a little after that he treÌ„bled for feare of Gods iudgements what had he a more tormented conscience than others no hee had such a coÌ„tinuall feeling of his own corruptioÌ„s that it made him afraid For as the best flesh is most tender where it is most corrupt there it is most hard and where the flesh is neerest to healing there it will more speedily and more freshly bleede so the neerer wee are to God the more fearefull we are the more pretious our consciences be the more tender they are and those things which being vsed in greater measure will nothing fray a wicked man being vrged but a little will dismay the conscience of the godly The minde of the prophet is this thou hast done away the wicked thou hast troden them downe and swept them away I am as britâ—le as they and as ready to fall vnlesse thou vphold me Portion 16. 6. hee saith It is time for thee Lord to worke for they haue destroyed thy law where he complaineth as it were that the Lord deferreth his iudgements because the wicked had brought all things to such a confusion And in the 7 portion 4. verse he saith I remembred thy iudgements of old O Lord and haue beene comforted as if be should say though thy children be had in contempt though thy Church bee kept vnder and the wicked are set aloft yet I remember how in old time thou hast beene a iust iudge hast punished sinne This comforteth me both because of thy mercy which thou wilt shew to me and because of thy iustice whereby thou welt confound the wicked and also makest me to feare my selfe for both thou canst doe as thou hast done and thou wilt doe as thou canst doe Wee must learne then in these two verses thus much That what iudgement soeuer the Lord hath written downe in hiâ— word and wee haue either credibly heard reported the like with our eares or seene them with our eyes they ought to be vnto vs examples and ratifie to vs the truth of Gods iudgements that as he hath promised to punish and indeed hath punished such and such sinnes so hee would doe it in vs for the like and as sometime he hath euen enwrapped his children in the like iudgements though not to that end for which hee punished the wicked but as they haue beene partakers of the sinne in part so they haue sustained the punishment in part so we must know that he will punish the same sinnes euen in vs or spare vs if wee be without them Howbeit the godly shall not haue the like iudgement with the vngodly Hee will not consume vs as drosse but will trie vs as siluer he will not trample vs vnder his feete buâ— humble vs vnder his hand Wherefore as in the sweete promises of God there is a reuerent feare so in our infirmities wee must learne with Dauid to feare much more Genes 10. We reade how God trode downe the pride of them that built the tower of Babel When Pharaoh was aduancing himselfe ouer the people of God the Lord trâ—mpled him down with tenne plagues and trode him vnder foote in the red Sea Exod 14 when Chorah Dathan and Abiram rebelled against God and rose so insolently against Moâ—ses and Aâ—ron his ministers the Lord trode them downe euen into the earth which opened her mouth and swallowed them vp quicke The whole world for their ripenes of sin did he destroy from the face of the earth and scoured it with a purging water The Lord pursued the land of the Sodomites vntill it lay at his foote which before was as a Paradise The Lord swept away the Israelites that they could not come to that plentifull and promised land How often doe the histories record how God trode downe many with warres and swept away others with plagues For as the Goldsmith purgeth the drosse from the gold and the potter treadeth the vnprofitable clay to miâ—e euen so the Lord purgeth treadeth down his enemies This must make vs to feare for many men dangerously peruert their soules and Sathan beguileth them with many shifts But heretikes and prophane men say The iudgements of God indeed in times past haue been great but what is that to vs we confesse they were wonderfull in the time of the Law but we heare not of them in the new Testament what appertaine they then vnto vs But Christ hath taught vs this generall doctrine Luk. 13. 1. where certaine men came to our Sauiour Christ and shewed him of the Galileans whose blood Pilate had mingled with their owne sacrifices but Christ answered them on this sort Suppose ye that these Galileans were greater sinners than the other Galileans because they haue suffered such things I tell you â—o but vnlesse ye repent your liues you shall all likewise perish Thus he also spake of them vnto these Iewes which tooke occasion to condemne those men for their punishments vpon whom the tower in Siloam fell Euery man will yeeld to this that the plagues are great but no man wil applie them to himselfe But our Sauiour Christ before teacheth vs rather to feare and suspect our owne estates than to condemne others Indeede all punishment shall not fall vpon one man nor one punishment shal light vpon all Though the flood sweepeth them not away though Serpents deuoure them not though they be not depriued of the promised land yet surely the Sonne of God Iesus Christ hath spoken it and though heauen and earth passe yet one â—ote of his word shall not passe that vnlesse we repent we shall all perish if not in these yet in some of these if not in some of these yet in some other like to these For the Lord hath many and diuers iudgements whereby he would tread downe his enemies Beside the Apostle saith Eph. 5. 6. Col. 3. 6. speaking of fornicators couetous meÌ„ adulterers idolaters wantons Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience This is spoken to Gods children that they should not mocke at the menaces and iudgements of God for if they will not obey the iudgements of God vndoubtedly will fall
long and lowd prayers preuaile not For such prayers crie lowd in the Lords eares which make a noise with the feeling of our wants and when though they continue to the failing of our eyes yet we mistrust not God For many either pray coldly or praying zealously they become so dull that they cease to put their trust in the Lord. So that the corruption of our nature is either not to feele our wants or if we feele them to dispaire For thy iust promise Heere we see how the Prophet prayeth not according to his owne fantasie but according to the will of God reuealed in his word When we desire any thing of God we must doe it according to his promise For when we pray not according to the promise of the Lord we waite vpon our owne fantasies and seeke after our owne imaginations Many breake in their prayers into headie and rash conceits who haue not in the meane time the word in their hearts but they obtaine nothing neither shall we obtaine if we be like affected vnto them Ye know saith S. Iohn ye shall obtaine if ye aske according to the will of God And whereas he saith I waited for thy iust promise he sheweth that the Lord is no more liberall in promising than faithful in performing for if we waite for his promise surely he will performe it Euery man will peraduenture confesse this to be a truth at the first but the selfe same thing being in this Psalme so often repeated bewrateth our incredulitie and hardnesse of beleefe of it We can alledge indeed generally that Gods promises be true but we will falle in the particular applying of them to our selues in saying They are true vnto me I haue felt the truth of them by experience in my selfe The Prophet vseth oft to giue this Epithite to Gods word as vers 106. I will keepe thy righteous iudgements 137. Righteous art thou ô Lord and iust are thy iudgements 144. The righteousnes of thy testimonies is euerlasting Why would the spirit of God repeate this one word so often but because it is a singular worke of faith to beleeue the word and a thing much incident to our nature not to beleeue Wherefore Paul vseth often this Preface as a prerogatiue This is a true saying and of all men worthie to be receiued or this is a faithfull saying So that the holie Ghost prepareth such words to purchase credit to the word of God because flesh and blood is so readie to mistrust and Sathan so subtil to discredit the truth This may happily soone seeme true but put case a man being troubled had prayed til his eyes failed his heart fainted and his flesh were parched and still trusteth to Gods promises this man indeed hath a true faith This then commendeth the Prophet that when he was at the last cast he continued in his strength His sense and meaning is this although I be not as yet helped yet I shall be in Gods good time which thing if we also could truly say we should neuer be ouercome of temptation Vers. 124. Deale with thy seruant according to thy mercie and teach me thy statutes HEre the Prophet is desirous to be further taught in the word Here we see the man of God complaineth not of the word though as yet the promise was not performed but of his owne faith Here is then a difference betweene the faith of the godly the presumptiō of the vngodly that when the Lord suspendeth his truth for a while the godly suspect not the truth of the word but the vnbeleefe of themselues and pray against the same If then when Gods promises are suspended we be through Sathans policie and our frailtie tempted to mistrust we can say Thy word ô Lord doth not faile but wee are dull in faith we are wauering we are full of vnbeleefe good Lord increase our faith take from vs these mists and cloudes of mistrust by shining vpon vs with the bright beames of thy spirit and though Sathan would weaken our hope to discredit thy truth yet strengthen vs and though we haue failed in many particular points of thy commandements yet we beseech thee to forgiue the secret errors of our life wee haue beleeued thy word but if wee failed in faith then reueale thy couenants vnto vs that we may recouer Two things as we haue often heard sustaine Gods children in trouble the one is the testimonie of a good conscience the other is faith in Gods promises both which are heere set downe in the verses going before for in that he executed iudgement and iustice he had the testimonie of a good conscience in that his eyes failed by waiting on the promises of God his faith most plainely appeareth This faith breedeth a good conscience and this good conscience doth nourish faith For whosoeuer will execute iudgement and iustice must belieue the promises of God that the couenant of Christ is a sure couenant ratified in their hearts which when they feele they are vrged by loue to keep a good conscience For the place to lay vp the treasure of faith in is a good conscience Here then the man of God prayeth for both these things and if we will seeke still after knowledge without feeling we will iudge this prayer to be barren but if we will looke into our owne incredulitie and enter with a single eye into our owne hearts for such Christians are we as we then shall be found to be and shall enter into the particular troubles of bodie and soule wee shall finde our masse of vnbeleefe and we shall see that we may labour often in the meditation of this Psalme and finde sufficient matter all our life long For the man of God said before I haue executed iudgement and iustice and yet heere he saith teach me iudgement and iustice hee meant not that he had iudgement and iustice fully perfitly and absolutely but that it was according to the grace which hee had receiued yet he thought not himselfe therefore iustified though he was not conscious in himselfe His meaning then is Lord thou searchest the heart corrupt is my hart and blind is my minde if I haue fallen Lord grant me to recouer my selfe if I faile in vnbeliefe Lord increase my faith that I may daily grow in executing iudgement and iustice So farre off was he from being weary in vpright dealing that he praied still for the continuance of it Then if we be not wearie in our calling and could come to say with this man of God and with the Apostle Paul that we are not conscious in our selues yet we must further proceede and say that we are not hereby iustified because the largenes of the lawe cannot be concluded in the narrow compasse of our braine we must pray for the increase both of our knowledge and faith According to thy mercie Hee saith not giue iudgement because I haue done well but deale with thy seruant according to thy
vs that vnlesse the Lord teach vs it is vnprofitable Wee must ioyne to the ministerie of the word the direction of Gods spirit What is the cause why we haue a generall liking of the word and yet haue not a particular misliking of our deserts euen because we haue not the particular guiding and gouernment of Gods spirit Marke here the Prophet prayeth not the Lord to direct him either by fantastical reuelations whereof heretikes dreame so much nor by vaine superstitions which blinde the Papists nor by ciuill policies wherein wicked worldlings so abound but onely by his word Nâ—â—â—â—â—r in truth is there any thing that can purifie our hearts or cleanse our affections but onely the word which also is vnfruitful vnlesse the Lord guide vs For it is an hard thing to gette in to the way but it is harder being once in the way to continue in it and hardest of all when wee are out of the way to come in againe For seeing the way to be so strict that sometimes we goe on this hand and sometimes on that it is a grace of graces either to be kept in the way or being out quickly to be brought in againe And let none iniquitie haue dominion ouer me c. Iniquitie as wee taught before hath dominion ouer them where it breaketh out without controlement and in whom it beareth a sway with delight to the hinderance of Gods glory to the breaking the peace of their owne consciences and to the euill example of others He prayeth not we see to be without sinne for that he know he could not be in this life but that 〈…〉 might not rule raigne in him No more doth our Sauiour Christ teach vs to pray that we might be without sinne but that our sinnes might be for giuen not that we should bee voide of all temptations for of all temptations not to bee tempteâ— is the greatest but not to be ouercome of temptations not to be freed from all sinnes but that Sathan the author of euil might not preuaile against vs. Wherefore the Prophet saith Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer mee Where he meaneth Let not the errors which are so rife in me grow too presumptuous but giue thy seruant grace to espie and foresee them which agreeth with his sense in this place Lord though I see this heape of corruption is still in me and lurketh still in my body and is buried in my flesh yet let it not breake out to thy dishonour or to the griefe of mine owne soule Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time so must wee beware of the presumptuous pride of heretikes For if either Gods commaundement or promises had permitted him to pray for a full deliuerance from sinne then hee had beene remisse or flacke in so doing he should haue shewed himselfe not to haue beleeued the promise of God but disobedient to his Law and to haue flattered himselfe in sinne and to haue had some loue liking thereof Seeing then the scriptures of God allow this kinde of prayer that seeing we knowe not the manifold errors of this life we might â—râ—â—e that we breake not 〈…〉 preâ—◠〈…〉 maruaâ—â—e though the fantaâ—â—â—e â—ll heretikes be blowness high that they 〈…〉 cannot sinne If Adam in his perfection in paradise sinned against the 〈…〉 who an hundred yeares continued a iust man â—ell in the Arke â—f Moses 〈…〉 earth was ouercome by â—â—pâ—â—iencâ—e if Dauid a man after Gods 〈…〉 dayes began to 〈◊〉 his people â—â— Ezechias a good ruler of the 〈…〉 did breake out to vâ—â—â—glorie in shewing of his treasure if 〈…〉 n all things was woâ—â— to aske couâ—sell of the Lord did noâ—â—â—ke 〈…〉 was to fight against the King of Egypt though â—iâ—â—ne â—id nâ—uer 〈…〉 mon ouer any of them and yet after abundance of Gods graces 〈…〉 sinne tooke holde on them then what â—â— hellâ—â—h pride of 〈…〉 of such perfection And againe here wee must beware of the conu 〈…〉 that we gâ—ue not our selues to much libertie For though for Gods children which tâ—rouâ—â— infirmities haue â—lâ—ded this is a â—oâ—oâ—t yet for them that giue the bridle to â—inâ—â—â—â—o lâ—ade â—hem as it listeth it is nothing appâ—â—taining For it is easier to slippe wâ—â—â— Gods â—â—ilâ—ren then when wee haue slipped to recouer our selues with them â—â—ame â—â—â—â— easier to fall â—â—â—â— to rise againe with them and manâ—e haue their sinnes which haue â—eâ—tâ—er their repentance â—or the remâ—ssion of sinnes with them It is saide Ezech. 18 14. â—â— the â—igâ—tâ—â—us turne away from his righteousnes and coâ—â—it iniquitie and doth according to all the abbomiâ—â—tiâ—â—s that the wicked doe shâ—lâ— hee liue all the righteousnes that hee hath done shall not be mentiâ—ned but in his transgressâ—â—ns that â—e â—aâ—â— committed and in his sinne that he hath sinned in them shâ—ll hee diâ— We must not thinke hee speaketh here of â—nie particular breach but of generall back-slidings when iniquitie hath gotten the vpper hand But here is a common objection now a dayes vsed almost in euery mans mouth what sir what doe you tell vs of sinne and make so much adoe about it is there not sinne in you as well as there is in mee why speake you so much of sinne is it not in other preachers and in other hearers as it is in me why do you chaâ—ge me so sir we answere is there no difference betweene dimnes of sight blindnes is there no difference between numnes and senslâ—snes betweene slumbring and dead sleeping betweene a little slâ—p and a dead fall if there be a distinction to be made of these things shall we not also put difference betweene infirmities and leauing of some good things and grosse sinnes and â—uâ—â—ing headlong to vngodlines Is there no difference betweene the error and ignorance which is iâ— Gods children with griefe and with a desire to be freed from them and the errors and ignorance of the wicked wherein they gladly he still and where oâ—â—â—â—â— haue no care to bee â—id No difference betweene the frailâ—â—e and infirmitie of Gods children â—â—â— the sinne and iniquitie of the wicked is there no difference betweene iâ—fiâ—â—â—tâ— and presumptuous fraâ—ltie and rebellion betweene motion and action is there no difference betweene two steppes of a long ladder to the skyes and two steppes at the bottome â—â—â— betweene him that trauaileth though hee attaineth not to the highest steppes and him that still tarrieth at the ladders foote Thus we see they are willingly blinde Where Gods children steppe into some one sinne and being admonished are therefore sorrowfull and labour to recouer themselues and the wicked wallâ—w in so many sinnes and by no admonition can be brought either to a goâ—ly sorrowing oâ— forsaking of their sinne is there no difference betweene these Iudas and Peter sinned both and both against their Maister was there no
Prophet Righteous art thou ô Lord and righteous are thy iudgements Although then the promises of God are not at all times by and by performed nor his iudgements presently executed but the godly do often grone vnder miseries and the vngodly wallow in their delights yet the Lord after death will shew that he is righteous when he wil erect magnifie his iustice before his glorious throne This thing appeareth to be manifest by that historie Luke 16. of the rich man and Lazarus who that the Lord might make knowne his iustice died both together but as their life was altogether diuers so their death did altogether differ For the rich man liued delicately and fared daintily but Lazarus lying sore and hungrie at his gate found more courtesie at his dogs which licked him than at his hands which should haue relieued him Well when they were both dead it is said that the rich man being in hell in torments lifting vp his eyes and seeing Lazarus a farre oft in Abrahams bosome cried Father Abraham send Lazarus that he may dip the tip of his finger in water and coole his tongue but Abraham answered Thou art far deceiued and disappointed my sonne the places are far distant between thee and vs so that the inhabitants must keep their places And my son cōsider of the equity of Gods iustice herein for thou in thy life time didst liue in health in pleasure and prosperitie and didst not glorifie God thereby therefore it is meet and right with God that thou shouldest now haue paine and torments and this man hauing pouertie sicknesse and miserie desired Gods glorie wherefore it standeth with the righteous promise of the Lord that he should now receiue ioy comfort So Christ also teacheth vs though at the first the Lord regardeth not all good at the 〈…〉 yet he that rewardeth one will reward all and he that punisheth one will surely in time punish all either here or in some other place either now or at some other time We must then be content to haue our liues hidden in Christ that it may appeare with Christ at his cōming Now as this doctrine seemeth profitable for comfort so is it necessarie also for terrour For if a man shall lie in sinne and yet through impunitie because neither the hand of God is vpon him nor the authoritie of the Magistrate taketh hold on him shall not repent and because as the wise man saith Eccles. 8. 11. Sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill as we may see in profane persons in abusers of the name of God in breakers of the Sabbath in disobedient persons murderers adulterers theeues and back biters let him beware and not flatter himselfe in iniquitie and though God doth not at the very instant when sinne is committed punish all nor the Magistrate presently apprehend all if a man begin to be hot and would haue all men like himselfe and is offended because there is no present execution of iudgement yet God is righteous he will not iustifie the sinner but he hath his fierce wrath vengeance indignation laid vp in store to fal suddenly fearefully vpon the vngodly For assure thy selfe ô man whosoeuer thou art he that hath said that no whoremonger nor adulterer nor couetous person shall enter into the kingdome of heauen and he that hath promised in this life to trie those that be his will surely if thou be the child of God punish thee here that thou mayest not be condemned with the wicked if thou be not he will both in this life and in the world to come plague thee eternally If thou art not presently punished for thy sinnes the Lord calleth thee to repentance if that will not serue the Lord will vndoubtedly breake thy necke and presse thee downe with further iudgements Thus we see how needfull it is to vrge this doctrine to the abusers of the Lords long suffring and contemners of his righteous iudgements Psal. 89. the man of God sheweth that albeit the Lord had made a couenant of mercy with his people yet if their children did forsake his lawes and walke not in his iudgements if they did breake his statutes and kept not his commandements he would 32. visit their transgression with the rod and their iniquitie with strokes And surely if we will not be remoued by the word calling vs from our securitie we shall taste indeed of the Lords heauie scourges and fearefull strokes Wherefore in time let vs humble our selues vnder the louing hand of God learne to deny our selues Vers. 138. Thou hast commanded iustice by thy testimonies and truth especially HE sheweth that in all the holy writings the Lord had set downe speciall mercies and speciall iudgements and that the iustice and truth which the Lord hath taught in his word is a speciall iustice and a speciall truth and euery part thereof is iust and true yea and if there could be degrees therein they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether So that without exception all the threatnings of the Lord are iust and all his promises true Sure it is then that he will performe his wrath threatned and fulfill his couenants promised for there is nothing in the word which is not truth and iustice it selfe Thus we must learne when we are in trouble to looke to God his word and to knowe that euery title thereof is righteous and true and though heauen and earth doe passe yet not one io◠of it shall faile This is necessarie for vs to beleeue for from hence springeth faith Wherefore the Prophet seeing that this would hardly be beleeued and that euen Gods children sometime are slacke in faith hope and loue and are not so soone perswaded that euery man must performe this but rather that it was a speciall thing the Prophet I say reciteth this word fiue times in the compasse of eight verses being but one portion So much doth he shew incredulitie to raigne in Gods children and declareth it the more vehemently because the wicked will not be brought to beleeue this For what is the cause of sinne either in failing of doing those things which are to be done or in failing to doe those things which ought not to be done in omitting of good things or committing of euill but onely incredulitie Could we beleeue the word of God Oh happie were we can we not beleeue oh cursed are we We shall see as the wicked in all things so Gods children in many things discredit the word of God as the wicked beleeue not at all so the godly beleeue but in part see but in a glasse And doubtlesse they want the comfort which they should haue in that although they consent generally to the truth yet when they come to particulars they reason this with themselues
haue declared an ex 〈…〉 much vsed of the learned to expresse some matter of importance and â—he 〈…〉 in a false or light matter may bee an vntollerable lie As then is meant by 〈…〉 of 〈◊〉 guâ—â—ing out of his eyes a â—â—edding of many teares and his coâ—sâ—ming â—â—â—â— with 〈…〉 his earnest affâ—ction so wee must labour to finde these exercâ—ses in â—â— according to that measure and proportion which the Lord for his glorie shall vouch 〈…〉 vs. We reade also Psal. 69. â— The zeale of thine house hath euen me aâ—◠〈…〉 rebuked thâ—e are fallen vpon â—â— The Prophet here sheweth how he was â—â— much tormented for these things whereby Gods glorie was eâ—pâ—yreâ— as if he had been â—aâ—en with infamâ—â— himselfe This we see maketh as welâ— for our imitation as for our instruction The selfe same thing is repeated Rom. 15. The rebuke of them that rebuked thâ—e c. where the Apostle inferreth this exhortation Let the same mind be in you which â—as iâ— Câ—râ—â— c. as if he should â—â—â— you must knowe that the selfesame affection though not in the selfe-same measure â—râ—uâ—â—â—e in you which was in Christ or in Daâ—iâ— for as Christ had â—â—â—â—â—â—fiâ—â—te measure and Dauid in great abundance that must you also haue in â—oâ—e measure This â—as â—â—dâ—eâ—â—eredâ—â—arie to Iesus Christ and to Dauidâ—eneâ—iciarie â—eneâ—iciarie and that which Dauid speaketh of actiuely as well done of himselfe or of Christ that the Apostle speaketh of passiuely as â—e requireth â—t to be done of others For as Dauid did suffer tâ—â—â—â—iâ—â—ies reproches and â—gâ—oâ—inâ—es which came to Gods name as his owne so Paul speaketh passiuely wisheth that wee should suffer these things with Christ euen as though wee our selues had done the iniuries â—eâ—ciueâ— the reproches or were guiltie of the ignoâ—iâ—es But wee must alwaies shew our selues guâ—â—tâ—eâ—â— in vsing all meanes to set foorth Gods glorie and in be 〈…〉 of the people with tâ—ares and with prayer Notable is that place Ezech. 9. 4 where the Lord speaketh to the man clothed with linnen â—â—â—en had the writers inâ—khorne saying Goe through the â—â—â—â— of the 〈…〉 en through the most of Ierusalem and â—â—â—â— marke vpon the fâ—â—eâ— eâ—aâ—s oâ— thâ—â— that 〈◊〉 and are sorrowfull for all the abominations that are done in the mâ—ast thereof But the other was commanded to follow after and to destroy euery mothers sonne of them which mourned not This then is no stâ—â—â—ge thing when Gods glorie and image is defaced to be grieued as much as if it were for ourselues 1. Cor. 5 the Apostle rebuketh the Coâ—â—ntâ—ians because they rested and reioyced at the sinne committed amongst them contrarie to the rule of loue which willeth vs not â—oâ—â—iâ— yâ—e iâ— inuâ—â—â—â—â— and telleth them that they had not mourned and sheweth how they had â—aâ—â—hed at him when they should rather haue mourned Where hee declareth in his owne example who was so grieued that where he had preached the Gospel one should fall into so great a sinne how all faithfull Ministers godly Magistrates and Christian householders may and ought to mourne when some of the chaâ—ge coÌ„â—iteâ— to them fall into some â—â—torious sinne And though for a while he was sorrowful that he had made them so heauie yet afterward 2. Cor 7. he telleth them that he was not sorie For faith he though I mad you sorrowfull I repent not for behold this thing thâ—t yâ—â—aue beene godly sorrowfull what great tâ—are it hath wrought in you yea what â—lâ—aâ—ing of our selues yea what indignation yea what feare yea what great desire yea what a zeale yea wâ—aâ— pâ—â—ishmâ—nt In all thing you haue shewed yourselues that yee are pure in this matter As if heâ— shâ—uld say Before ye reioiced and then were ye guilty of his blood but now that ye haue â—ourneâ— and prayed for him it shall not be laid to your charge Thus we see the Church was not cleere vntill they had mourned for this one mans sinne no more was the whole arâ—ie of the Israelites vntill they had humbled themselues in prayer and fasting for the sinne of A â—â—â— Wherefore euery man must labour in some measure to finde the same affection in himselfe which was in Christ that we may differ from the hypocrites who esteeme their owne credit more than the credit of the word So that wee alwaies remember this to bee a propertie of true zeale that as we are zealous against the sinne so we must haue a commâ—tation of the person as knowing that wee our selues may fall into the like offence Well to goe forward we see how this verse is inferred after them that goe before For hauing shewed that the Lord was righteous and that his iudgements were righteous and that euery part of his testimonies contained speciall Truths this was the thing that made him so to loue the word and louing it to haue so feruent a zeale vnto it His meaning then is thus much Seeing the word of God hath in it such exquisite goodnes such wonderfull truth such rare perfection such Eternitie such efficacie that in the time of trouble when all other comforts forsake a man this will bee a speciall comfort to him and giueth euen life to a man halfe dead and without it I see a man is but as a beast I cannot but loue and beare an heartie zeale vnto it and when I enter into the consideration hereof I am euen pined away and griefe euen eateth me vp when I see it is not esteemed and that the worde of God can haue no more honour And seeing the word of God was so exquisite so vnchangeable so glorious and so comfortable what a griefe was it to the man of God that men should be so carried away some to the pleasures of the flesh some to the profit of the world some to vaine superstitions and in the meane time the Word little regarded This was it that pricked him at the heart this touched him at the quicke He teacheth vs then thus much If the glorie of God be deare to vs the contempt of it will surely grieue vs if the saluation of our brethren bee precious to vs wee will be grieued for the contrarie Now let vs see what true zeale is I finde here the Tractate of Zeale 2. part was last to bee inlarged and therefore good Reader I would not depriue thee of this benefit Hebr. 10. 27 The nature of it is set downe where the Apostle heauily threatneth them that willingly giue ouer themselues to sinne and there is named in the proper tongue the zeale of fire For as fire is not without it heate but oft bursteth forth into a flame so zeale is hote and cannot long be held in It is described also by contraries Reuel 3. where the holie Ghost reproueth the church of Laodicea because they were neither hot nor cold but lukewarme such as the Lord would spue out of his mouth and afterward is added bee zealous amend Where we see how
are to beware of this and so much the rather because the Lord hath plagued them that in outward shewe haue borne a great countenance of religion whose liues priuily were filthie whose cases and vizards when the Lord hath taken from them and hath reuealed their corruptions they haue appeared hypocrites The second obseruation is that we looke to the priuie corruptions of nature lurking in our hearts which containe such a bottomlesse pit of corruption that it is the special grace of Gods spirit to gage them to the depth Wee must therefore learne to search our hearts for it is the fearefull iudgement of God when we make no conscience of sinne secretly to haue our sin breake forth publikely As when we haue no care to pilfer secretly we shall be brought to steale openly by the secret wrath of God whereby also secret lusts malice hatred nourished in the heart and affections are permitted to breake out in time euen into our outward actions This is a plague to them who rather would seeme to be than in truth desire to be godly Couetous men haue this propertie that they rather would be rich than be accounted rich such ought our affections to be that we should indeede rather be godly than desire to bee so accounted of Let vs labour to doe well secretly howsoeuer for a while it be hidden from the world that God which seeth our doing in secret will reward it openly and in his good time will giue vs grace to doe well publikely But peraduenture the wicked will say what ground what intent what cause haue you to labour so much about the disclosing of the secret corruptions of our heart But yet alas they are ignorant of this that because they know not the secret corruptions they fall the more violently to grosse sinnes and euery man shall trie this to be true in himselfe that he that maketh conscience of his thoughts will vndoubtedly make conscience of his words and deedes and he that maketh no conscience of his thoughts he may come to make no conscience of his words and deedes Besides he that beginneth to reforme his heart hath this promise in the word that he shall not be confounded as Psal. 119. 6. Then shall I not bee confounded when I haue respect to all thy commandements And Port. 10. 8. Let my heart be vpright in thy statutes that I be not ashamed Wherefore if wee will bee truly zealous wee may adde another rule that we haue none other end of our zeale than how wee may glorifie our God whether it be in prosperitie or aduersitie This then is the third rule that we keep a right course tenour of zeale in both estates We must especially look to that wherunto we are most ready that is whether we be more zealous in prosperitie and fall away in aduersitie or whether we are more feruent in affliction and ouerwhelmed in abundance whether by the one wee are not puft vp with securitie and secret pride or whether with the other we be not too farre humbled and abased For many in time of peace are religious who seeing persecution to followe the Gospell slide backe and flie from it Iobs wife whiles her husband was in prosperitie could worship God and shew her selfe in outward things as zealous as Iob himselfe but when affliction came she was readie to curse God We know in prosperous times many were very forward in religion who in time of trouble shrinked from the truth some so long as they may haue credit by giuing countenance to the Gospell goe farre but when discredit comes they will leaue all But the Prophet saith I am small and despised yet doe I not forget thy word O ther'on the contrarie part so long as God exerciseth them with any crosse are zealous professors who being set aloft and comming once aboue begin to be secure We see many in time â—f their misery to be much humbled and whilest they want liuings and preferments we see both preachers and people very godly who when they haue gotten them some liuing obtained that which they sought for haue their zeale choked Do not many pray for the continuance of the peace of the Gospell that they themselues might continue in peace and prosperitie Doe not many mourne in the aduersitie of the Gospell because they mourne for their owne aduersitie Oh great corruption of our hearts Oh bottomles pit of hypocrisie If wee were ashamed that wee are no more grounded on the word and that we can be no more holy and vpright in our hearts surely the Lord would so gouerne vs that hee would not suffer either prosperitie to quench and carrie away our zeale to bee buried in the graue of securitie or aduersitie too much to dismay and discourage vs. This is then our triall herein if when we are in greatest prosperitie we can mourne with them that mourne in the Lord and when wee are in greatest aduersitie if wee can reioyce with them that reioyce in Christ. This is a sure token wee loue not the Gospell nor fauour the word because wee haue a loue to prosperitie neither are zealous to see the word conremned because we haue an hatred of aduersitie Daniel concerning outward things was an happie man as being neere to the Crowne and yet when he saw the God of Israel his glorie to bee defaced and an abominable Idoll to be erected hee could content himselfe with nothing so much as with weeping fasting and prayer And Paul being in bonds for the testimonie of Iesus Christ and concerning his outward man in a miserable case reioyced greatly and as it were reuiued when hee heard that the Gospell prospered and howsoeuer hee was in bands hee neuer felt them grieuous vnto him for the ioy which he had that the Gospell was at libertie If this zeale were in vs that the word of God were so exact pure and holy in our eyes that when wee are most aloft wee could be sorrowfull if the word of God hath a fall and when wee were in our greatest downefull yet we could bee glad that the word of God were set aloft then surely we would labour to sanctifie the creatures of God which we vse with the word and by prayer and at the least giue the tenth part of the day to the worship of the Lord. But if wee cannot bestow on him the tithe it is a token that wee labour more for the bodie than for the soule And if our soules bee farre more pretious than our bodies and it is an harder thing to prouide well for the soule than for the body we must deuide our times the better that daily wee may bestow some part of our time in the word and prayer if wee would truly espie our thriuings and proceedings in our seuerall callings and take a diligent view of our selues in our vocations we should vndoubtedly see the plentifull blessing of God when in truth wee vse the word and prayer and his
fearefull curse to be vpon it when we vse it not The fourth rule is that if we will labour for true zeale wee must be patient in our owne causes and deuoure many priuate iniuries that the Lords cause may be the better prouided for and that his glory may goe the better forward For wee see how soone and how grieuously we are moued for our owne causes and how soone we are cold in defending Gods cause This then is true Christian zeale to deny our own reason and priuate commodities and especially to seeke Gods glory though it be with our danger This would so stop the mouth of the aduersarie that howsoeuer for a while he thinketh vs to be cholerike mad men and esteemeth of vs as reuengers of our own affections yet one day he will confesse that wee did not seeke either our owne commoditie or our owne reuenge but that whatsoeuer we did we did it for Gods glorie and in the defence of a good cause The seeking to reuenge our priuate euils doth much hurt and bringeth great iniurie to this godly zeale for if we could speake with the tongues of Angels and could speake neuer so gloriously to the delight of all men and haue not loue euen to our very enemies all were nothing all were abomination in the sight of the Lord. Contrariwise if wee can be content to forsake our selues and to be accounted as nothing wee shall bee more acceptable to the Lord and finde lesse trouble to our selues True it is that God his children euen in their best actions are troubled whiles they suruay their inward affections and gage their hearts before the Lord whether they haue not done their things in selfe-loue rather than for loue of God whether in vaine glory rather than for the glory of God without which exercise we shall neuer see whether our actions be pure or whether they be vnpure or whether they be mixed whether they be in respect of God or in respect of our selues Many can reioyce at good things in themselues and repine to see them in others many can be grieued with euils in themselues which will reioyce to see it in others Wherefore we are greatly to suspect our selues and our zeale when we are thus affected because it is a manifest token that we are not pleased with that which is good for Gods glory but for selfe-loue neither doe wee repine for Gods dishonour but at our owne discredit But wee are to learne howsoeuer the good is done to reioyce and howsoeuer euill is committed to be sorrowfull We see the Prophet here was not grieued so much because they were his enemies as because they were the enemies of God For if he had thought theÌ„ to haue bin Gods childreÌ„ whatsoeuer priuate iniurie he had receiued he could haue swallowed it vp and more haue reioyced in them as they had been the children of God than haue beene griued because they iniured him Here then we must learne to beare with the infirmities one with another but especially with the frailties of the children of God neither are we so hainously to be offended with the infirmities of the godly as with the presumptuous sins of the vngodly and obstinate True it is indeed that our zeale must cause vs most to be grieued for the sins of the godly by how much they were come neerer to the image of God than others Howbeit it must alwaies be with a fellow feeling and pitifull sympathie towards them as the Apostle exhorteth vs Rom. 15. that the same minde should be in vs which was in Christ Iesus of which place we haue spoken often before Wherefore we must make Gods friends our friends without any respect of persons howsoeuer they be otherwise farre distant from vs either by place or familiaritie or nature or howsoeuer and on the contrarie whosoeuer is Gods enemie must also be ours howsoeuer we are ioyned together yea though we lie both together in one wombe This would seeme an hard doctrine to flesh and blood and yet our Sauiour Christ hath manifestly and plainly taught it vs Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life he cannot be my disciple What would he haue vs to cast off all naturall affection and so the Scripture should repugne whereas it is set as a note of them that should come in the last perillous times 2. Tim. 3. 3. That they should be voide of naturall loue and affection and might be contrarie to that Exod. 20. Honour thy father and thy mother c. No he meaneth nothing lesse but he meaneth that we should so be ioyned in naturall loue as he speaketh of himselfe Who is my mother who is my brother euen he that heareth the word So that though we be neuer so farre asunder we must loue them that loue God and though that we be neuer so neere we must hate them that hate God yea and so farre as our friends would pull vs from God and from his truth we must shake off all naturall affections not because they be ioyned to vs in the flesh but because by no meanes they will be ioyned with vs in the spirit Yet in the meane time we must remember that we doe all duties of loue and obedience to them as in admonishing them in praying for them and mourning for them and then if nothing will serue but we must either cleaue to them and forsake God or forsake them and clâ—â—ue to God we must separate our selues from their corruptions knowing alwaies that we must obey the first Table before the second and pietie must goe before charitie and we must serue God before we serue man and nature must giue place to godlinesse The fift rule is that we must be stricter to our selues than to any others in some things and we must offer more libertie to others than to our selues If we complaine of sinne let vs be at most defiance with our owne corruptions so when we fight against the corruptions of others we shall not fight against their persons but against their sinnes This is the doctrine which our Sauiour Christ also taught vs that if we would see well to pull out the more of sinne in another man we should first labour to take away the beame of sinnes in our selues Why calleth he it a beame in vs and more in others because our owne corruptions are or ought to be farre better knowne to vs than the corruptions of other men we should be best acquainted with our owne infirmities and know that there is in vs a bottomlesse pit of corruptions Which Paul saw when he said that of all sinners he was the cheifest that is he had the greatest light of his owne wants and was most familiar with his owne corruptions Wherefore we must first iudge our selues and cast the first stone at our selues we
them with that affection wherewith we of them in the like case would be admonished and yet as we also remember to be admonished of them as though we were admonished of God Doest thou loue Gods glorie then wilt thou surely admonish thy brother of sinne Doest thou loue thy brother then wilt thou admonish him with compassion See here is that which teacheth all wisedome I must be grieued for sinne because it is that that casts all mankinde from the Lord because it is such a thing as thrust Adam out of Paradise it is so grieuous a thing that it ouerwhelmed the old world with waters it consumed Sodome and Gomorrah with fiâ—e it crucified Iesus Christ the Sonne of God it is such a thing as is an enemie to God the Father an enemie to God the Sonne and an enemie to God the holy Ghost and therefore I must needes be an enemie vnto it yet I must be grieued as putting my selfe in the like case that the offender is Wherefore many faithfull Ministers of God when they are most hot they haue most heauines in their soules least the curse which they must needs threaten doe turne to the confusion of the persons whom they threaten Thus we see this zeale will teach vs neither to rebuke sinne too coldly nor yet too hotly For we shall not so loue God as we shall abuse man the image of God neither shall we so loue man as we shall hinder or impaire the glorie of God for if we be sorrowfull that God is offended and that man hath offended we shall be sure to make an holy medlie Vers. 140. Thy word is proued must pure and thy seruant loueth it HEre the Prophet shewing his loue to be the cause of his zeale repeateth in effect that which he said before It may seeme strange why the man of God should make mention of this so oft that the word of God is true But we must know that he did it to strengthen his faith in the time of trouble and that then he might not faint We thinke not that there is such need of faith because we feele not the like temptations For they that haue no sight of their corruptions know not their vnbeliefe and they that feele not their vnbeliefe feele not the necessitie of this strengthning of their faith And as they that know not their vnbeliefe know nothing so they that beleeue and see their vnbeliefe know this to be necessarie They then that haue a true triall of their vnbeliefe know this faith to be a rare gift of God So that the Prophet commendeth the word of God here of experience for he saith Thy word is proued most pure His meaning is this This is the cause why I am so zealous euen because I loue thy word and therefore O'Lord I loue thy word because I finde it by proofe to be so pure That we then may make this our rule for examination why are we so cold in zeale euen because we are cold in the loue of the word For as our loue encreaseth so encrease also our delight and griefe our delight to see the thing loued to haue happie proceedings our griefe to see the thing which we loue to be despised This we see to be in euery kinde of loue For a man that truly loueth his wifâ— cannot abide to see his wife contemned and discredited nor the woman that truly loueth her husband can abide to see him reiected and despised When we loue our friend we are grieued to see any contempt offered vnto him This then we see in the nature of true loue to reioyce to see the person loued aduanced or the thing which we loue esteemed and grieued to see either the person or thing so loued to be cast downe and contemned It was a griefe euen to the Heathenish Philosophers to see their doctrine not regarded were they so moued for the small regard of that earthly doctrine which had no exact truth in it but was mingled with infinite errors and vntruths and shall not we much more be moued to see the word of God which hath so exact a truth and no vntruth contemned and little set by wherefore when we haue not this godly griefe in vs it is a manifest argument that our loue is very cold For as our loue is the greater so vndoubtedly our griefe will be the greater and so as our loue is the lesse so will our griefe to see the thing defaced be also the lesse When we haue much delight in any thing we are much grieued and who are more grieued to see the word of God troden downe than the godly because of all other their delight is most in it Not without cause then is this loue commended vnto vs to be a token of our zeale and therefore we see Psalme 67. the Church praiseth and prouoketh all the world to praise God when the word had free successe such is the loue of it to the word of God O let thy people praise thee O God yea let all the people praise thee Oh lâ—t the nations reioyce and be glad c. As then the children of God thinke themselues in ioy and prosperity when the word of God is in prosperitie so it being in any trouble death is not troublesome to them so that by their death and suffering they may any thing confirme the truth and giue countenance to it The Prophet of God sheweth his loue to the word saying All my springs O Lord are in it meaning that all his ioy his delight and affections were wholy set on the word of God Wherefore if there be such ioy in hauing it there must needes be great griefe in wanting it We are herein greatly to condemne our selues that we are no more thankfull for our vnthankfulnes bringeth this secret curse that we are no more zealous because many can hardly iudge betweene fleshly anger and spirituall zeale such is the rare feeling of this true zeale they are readie to imagine that if one be godly zealous they are straightway carnally angrie How necessary a thing therfore it is to know godly zeale all men may see for as we haue said that the Lord threatneth Reuel 3. that vnlesse the Laodiceans would be more zealous and amend he would spue them out that is he would haue no delight in them 〈◊〉 the Lord would as leeue haue vs of another religion as to be so luke-warme in his true religion For as a stomacke is easily brought to prouoke a vomite by receiuing somewhat that is lukewarme so the Lord spueth as it were out of his stomack luke warme professors as them whom by no meanes he can brooke which is a most feareful thing We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the deare seruant of God was grieued for the sinnes of his sonnes and mourned when the Arke of God was taken was reproued by the holy Ghost that he should loue the glorie of his sons
tell you the word is true and this is mine onely comfort O Lord that though the wicked rage thy promise for euer is vnchangeable Proued true What could deceiue it could the Serpent in Paradise No. What could wash it away could all the flood in the deluge No. What could consume it could all the firie furnace of Gomorrah of Egypt and of Babylon No Looke from the first father of all Adam vnto this day and how many seruants the Lord hath died and sound pure so many examples wee haue of the purenes of the word This then we see is a word pure by proofe We esteeme greatly of armour of proofe which neither the speare could pearce nor the shot of gun batter nor dart in any battaile could bruise oh how hath the word encountered with Sathan and with all his adherents How many darts of the worldlings hath it sustained and neuer yeelded but as a sword of proofe hath not onely striken off the heads of Sathan and of all heresies and schismes but also hath mightily preuailed against powers and authorities and principalities in heauenly things When wee haue an approued medicine we thinke it a thing of great price being such a one as neuer failed but wheresoeuer it was laid it wrought the feate so here is a tried medicine for the soule which neuer did deceiue any that vse it a right This is a most rare medicine and soueraigne salue For neuer sore was so great in mans soule neuer maladie so grieuous neuer corruption of sinne so fare gone neuer was there any wound of conscience so desperate which either this did not cure being vsed or might haue cured if it had been vsed This hath been tried and is approued by all the sicke soules that euer were since the beginning of the world to this day whereof some were deliuered from many sores of their conscience many euen rescued from the depth of their sorrowes We count him a tried friend and approued which in no troubles that euer did befall vs shrunke from vs and failed vs but stood vs in all stead possible but whom I pray you hath the Lord euer deceiued vs that put their trust in him or in whom hath the word of the Lord euer failed which wil stick with vs to the end which will saue vs from all euils accompany vs in all dangers recouer vs in all infirmities pitie and relieue vs in all miseries which will saue vs from hel and will speake for vs before the ludge and pleade our cause and euen whilest life lasteth will still stand vs in stead Wherefore seeing the word of God hath in it such excellencie that it taketh vp all the delights of Gods children and the contempt thereof taketh vp all the sorrowes of the Saints of God seeing for being eaten vp with the zeale of Gods word whatsoeuer we lose in the outward man we gaine and are recompenced for it in the inward man contrarie to the eating zeale in all other things whatsoeuer seeing the neerer wee come to God in his word and the further we go from our selues though we were thrown to the ground wee should be reedified seeing if we were tried in the furnace wee should finde such an happie exchange that as the gold wee should lose no weight but become more pure seeing it only reneuth vs in trouble and we cannot more discredit the word of God than euer to suffer it to be contemned or not sufficiently esteemed as becommeth a thing of such perfection glorie eternitie and exact righteousnes seeing it is such an armour of proofe so tried a medicine so approued a friend let vs craue of God that he would open our eyes and cleere our vnderstanding that we louing it for these causes may zealously be set on fire and truly be grieued to see it contemned Thus we see how exact how pure how comfortable how euerlasting the word is Thy righteousneâ— saith the Prophet is an euerlasting righteousâ—â—â— Psal. 11. thou haâ—â— O Lord set downe a perfit righteousnes which hath been is and shall be for euer one and most constant thine is the kingdome the power and the glorie for euer thy hand is not shortned more than it hath been thy word neuer could be accused onely let vs say Lord increase our faith let vs say Lord giue vs the like faith of thy seruants and wee shall haue like graces with them though not in so large measure as they had Vers. 141. I am small and despised yet doe I not forget thy precepts HIs meaning briefly is this Lord seeing thy word is so pure I loue it for it owne cause though nothing come withall if thou wilt bestowe any thing else of thy seruant I thanke thee if not I loue it still yea though I should suffer discredit for it I am content For I loue thy word because it is a pure word and worthie to be loued with what crosse soeuer it be accompanied As the common prouerbe is Trueth may be blamed but trueth can neuer be ashamed and iniquitie may be ocuered for a time but yet iniquitie one day shall bee discouered It cannot be denied that it is a singular blessing which is said of our Sauiour Christ to grow in fauour with God and man and to be loued of both as it is reported of Samuel because as it is Eccles 7. 3. A good name is better than a good oyntment and Prou. 22 1. is to bee chosen aboue great riches and louing fauour is aboue siluer and aboue gold neither can there come a more grieuous crosse to a liberall nature and stout person than want of it Howbeit to search out the cause of discredit wee must alwayes enter into it whether our conscience telleth vs that wee suffer as well doers not as ill doers For euen the very Heathen said that a mans conscience is as a theater in the world Wherefore if wee suffer discredit iustly because of sinne it is to be lamented but when we haue faith in Gods promises and a good conscience flowing from our faith though we neuer so much bee discredited it is a small thing Great is the loue of our selues and great is the care which we haue to maintaine our credit For many will bee content to hazard their liues which cannot bee conteÌ„t to endanger their good name For if a man liue bereft of his good name he had almost as liue bee bereft of his life And therefore Heretikes as the Familie of loue giue in precept that they should rather die than suffer the credit of their sect to fall And no maruell for they see no better life neither do they feele any true comfort of God in their prosperitie neither can they truly call vpon him in their trouble Thus we see how a name is esteemed in the world This then is a true argument of zeale euen when wee are despised and suffer discredit still to beare good affection to the word For many are liuely and quicke
come to reckoning vnlesse it bee buried in Christ his passion All good things either in this life with the Saints of God or in the life to come among the Angels shal haue their praise and commendation For our triall then this is a true argument that a man doth not loue the word for riches sake because if he were the poorest man in the world he would loue it shâ—ll and whilest he is rich thinketh the word of God to be his greatest riches This is an vndoubted token that a man doth loue the word for liberties sake because if hee were in captiuitie and imprisoned hee would still loue the word as well as if hee were in the greatest libertie This is a sure signe â—at a man loueth not the word because thereby hee hath credit when hee can be content to suffer discredit for the word and yet loue it as deerely as if he had the credit and countenance oâ— the whole world We see it come to passe in all things the better wee meane the worse we are thought of yet if we still continue patient it is a token that wee loue the word because it is the word and wee loue God because hee is God wee loue Christ because he is Christ. For if we can loue the word though we be in sieknes though we be in pouertie and suffer discredit wee loue the word for the word his sake and not for any thing else whatsoeuer If it commeth to vs alone it is welcome if it come accompanied with other things it is also welcome as Eccles. 7. that wisedome is gooâ— with an inheritance and excellent to them thâ—t â—â—â— the Sunne For a man may then haue indeede great occasion of well doing yet wisedome will deliuer the soule and giueth liye to the possessours thereof So as though riches and inheritance will helpe well being ioyÌ„ned with godlines to giue testimonie of a good conscience yet though the man be an heire it wil not deliuer his soule this onely the word of God can do all the other things cannot doe it And therefore this is an vnspeakeable blessing of the word Thus wee see how the Prophet loued not the trueth for any outward respect but for the approued puâ—ches of it We must likewise labour to denie our selues and our good names the too much loue whereof is a great enemie to godlines Wherefore when wee are discouraged to continue our loue to the word for feare of discredit we are greatly to suspect our loue Many Princes and the chiefe Gouernours would follow our Sauiour Christ but they were loath â—o lose their credit Wherefore if in credit prosperate and health wee loue the word and forsake it in discredit in time of aduersitie and siâ—â—â—â—es it is a manifest token we loued it for our credits sake for our prosperitie and for our health noâ— for itselfe and the purenes of it which was the onely cause why this man of God did loue it Vers 142. Thy righteousnes is an euerlasting righteousnes and thy law is trueth THe briefe meaning whereof is Trueth it is that flesh and blood may thinke that when contempt commeth for thy names sake there were sufficient cause to forsake thy word but Lord thy righteousnes is not changeable it is not one at one time and another at another time but it hath been is and shall be one and the same as there is one â—onstant righteousnes with thee so the rule thereof is set downe in thy word which sheweth vs what righteousnes thou requirest Here the man of God teacheth vs how to refell our owne reason which is as readie to bee deceiued as Sathan is readie to deceiue it For in â—â—â—â—â—ble the diueli will bee ready to put this into our heads this is thinke you the true righteousnesse â—â—â—ch you doe professe Doe you not rather deceiue your selfe see how you are in trâ—â—â—â—e 〈◊〉 what losse yee must sustaine by your profession Thus he would deâ—nde vs and make vs â—â— them that are in a burning ague who hauing lost their taste and â—◠〈◊〉 troubled thinke sweete things sowre and sowre things sweete For such is the estate of Gods children in trouble who in stronger temptations cannot iudge and therfore the diuell troubleth and oppresseth the weaknes of their sense as seeing reason most ready to be deceiued and will make them beleeue that white is blacke and blacke white that sweete is sower and sower sweete good ill and ill good Loe here is then a remedie in the sense of these words Thou art not O Lord as man who vpon new occasions maketh new lawes and vpon euill disorders maketh new orders but thy righteousnesse is euerlasting which was with thee from the beginning which to this time hath bâ—n reuealed and shall be euer hereafter therefore I will not yeeld to this temptation for though I suffer for thy trueth yet it is the truth neither can all the subtilties of Sathan or violence of man make it mutable O rare gift of God to beleeue and acknowledge our immutable righteousnesse and not to depend on mens deuises or shifts whereby they deceiue themselues as being too shadowish fading and momentany They are laith the Prophet plausible but there is no solidâ—tie in them they ebbe and they flow but thy righteousnesse O Lord is euerlasting Now whereas the diuell himselfe the Turke and Pope with other heretikes cannot denie but will confesse and graunt that there is one only righteousnes constant and euerlasting that herein Christians differ from them in that they say with the Prophet Thy Law is truth Thou hast set downe an exact rule of all righteousnes wholy in thy Law concerning al things that thou commandest and as I beleeue therefore thy righteousnes to be euerlasting so I looke for it in thy word because that righteousnes which is all one with thee is made knowne and reuealed to vs in thy written word We must then rest in this that as in substance there is one righteousnes so God hath left his word against the which heretikes cannot preuaile because as Gods righteousnesse is pure euerlasting and vnchangeable so his word hath set it downe to vs which is as pure euerlasting and vnchangeable This is no smal comfort in temptation whereby we may be stayed and whereas it may seeme to some that in accessions and additions there was not one gouernment both of the Iewes and Christians we must know that they had one rule of regiment vnto Christ wherewith ouâ— last addition in substance is all one so that when Sathan and the men of the world will pull vs from it we may say Thy righteousnes is euerlasting and if they aske vs how we know it we answere Thy word is trueth This is then the thing wherein we differ much from heretikes for though they giue as great and glorious titles to Gods righteousnes as we dâ— yet they will not with vs acknowledge that Gods word is truth For as we
see many men that will come and are driuen to subscribe to these generall speeches That the righteousnes of the Lord is euerlasting so they will easily be brought to discredit the word whereunto they will not stand For the Turke cleaueth to his dreames the Pope to his traditions the heretikes to their reuelations the heathen to their fantasies the worldlings to their policies Thy word is truth 1. As there is one sure and neuer changing righteousnes so I will not clime vp to heauen to seeke for it there I will not goe down to the low places of the earth to seeke it out there neither will I descend into hell for it but I will looke for it in thy word according to that Deut. 30 11. 12. 13. 14. This commaundement which I commaund thee this day is not hid from thee neither is it farre off it is not in heauen that thou shouldest say who should goe from vs to heauen neither is it beyond the sea c. And Rom. 10. 6. Say nos in thine heart who shall ascend into heauen who shall descend into the depth c. Here then is the difference betweene the heretikes and Christians Idolaters will haue Gods word but ioyned with their traditions heretikes will haue the word but with their reuelations But we say that it is all perfit it is a through truth and all truth hauing nothing too much nor any thing too little For it were a disgrace to adde or detract froÌ„ it to ascribe excesse or defect to it So the Prophet his sense is this Seeing I goe not to the right hand or to the left though I am contemned yet herein I stay my selfe because thou hast one righteousnes which thou hast certainly set down in thy word how thy children shall be gouerned by it Here we may also see the infinite wisedome and goodnes of God because otherwise what misery should we haue been in seeing so many heads there would haue been so many religions Wherefore the Lord hath set downe one perfit rule to gouerne all wherein nothing is either abounding or wanting Our Sauiour Christ saith Iohn 17. Father sanctifie them thy word is truth Father sanctifie them and seuer them out being thine with the word it is true Saint Iames saith We are begotten by the pure word this is that sword of the spirite which heretikes cannot abide and putteth Sathan to flight and giueth vs an happie issue and speedie out-gate in all our troubles and temptations if wee stay vpon it This doctrine is as necessarie also for manners euery wicked man will confesse the word to be true yet if we come to examine their life they will faile for if they were perswaded that the word were truth how durst they liue so profane such swearers such murderers such adulterers such theeues and such slaunderers So that we must needs confesse that the word for doctrine preserueth vs from heresies and for life saueth vs from many corruptions We must then labour that the word may haue a credit in our coÌ„sciences that we may not onely confesse God to bee true mercifull iust and righteous which euery of-scouring of the world may doe but let vs beleeue that all is trueth mercie iustice and righteousnesse is sufficiently set downe in the word which word the Lord hath set downe for all vs to beleeue and to obey Vers. 143. Trouble and anguish are come vpon mee yet are thy commaundements my delight SEe here is a further thing The sense then of the words is this Seeing thy righteousnes â—s constant and there is one constant rule of it therefore where besides my contemning I feele also trouble I doe not onely forget thy word but also much delight in it See a rare gift in the man of God for this is a singular gift of God not onely in anguish to bee heauily troubled but also to be comforted not to doe good heauily but to doe it cheerefully In that hee vseth as it were a doubling of the word trouble and sorrowe hee sheweth his griefe to bee the greater It is â—n hard matter not to forget God in trouble but a far greater matter then to haue a delight and a pleasure in the word yet so it is that if we can come neere the one wee shall also come neere the other Here is our strength if wee forget not the word and nourish not vnbeleefe ioy and delight will come after because it is the mercie of the Lord inwardly to recompence that which outwardly hee detracteth from vs. Thy word is my delight or my delight is in thy word This is the same that the Apostle reporteth of himselfe Rom. 7 22. I delight in the law of God concerning mine inner man The way to come to this is to fight against vnbeleefe to beleeue the word is most pure and holy It is a singular comfort to vs though our minde be troubled when we should doe good yet to doe it sith after we haue done it it leaueth a pleasure behinde incontrariwise how sweete soeuer sinne is in committing the pleasure will depart but the sting of sinne remaineth with vs still And surely it is a great quickning to a man when hee doth doe well True it is that this quickning commeth from the peace of conscience But when wee cannot onely reioyce in the forgiuenes of sinnes but feele a speciall comfort arise when wee doe well this is a double quickning For what can bee more comfortable then to be fruitfull in good workes in time of trouble When did faith loue patience constancie meekenes and boldnesse more abundantly flourish in the Church than in trouble In prosperitie wee defer and delay from day to day from to morrow to next day to doe well but when the hand of the Lord is vpon vs it setteth vs forward to the worke This then must mitigate our griefe in time of trouble and make vs iealous of our prâ—spâ—riâ—ie because wee are fuller of the exercise of weldoing in trouble than otherwise Besides a preacher may better perswade good things in time of trouble than in prosperitie Well as it is a generall rule in all things that a good beginning is as good as halfe done so as it is in all godlines likewise is it in this part of godlines What is the cause why men cannot come to this ioy in trouble euen because in the very entrance of it they straight forget the word and so they either despaire or vse vnlawfull meanes This is a thing needfull to be considered of For if a man bee in trouble and hath nothing to ouermatch it then his trouble will ouerquel him For why doe men in trouble lay violent hands on themselues but because they haue nothing in their mindes to comfort them therefore they fal to desperate meanes Wherefore Gods children should soone despaire were it not that they felt comfort in the remission of sinnes and stay themselues on a godly securitie in God his promises and prouidence
by the heresies which doe greatly flourish Also the dulnesse of our wit and weakenesse of memorie and other gifts of the minde which are often greatly weakened and often taken away these ought to moue vs to pray that they may be continued with vs. Also in prosperitie for then the diuell doth moue vs to presume as hee moueth to despayre in aduersitie and hee preuaileth by accusation of sinne in aduersitie against none but those which haue presumed in prosperitie Againe in our goods the danger of fire theeues c that wee are in And if we thinke that wee can by wisedome be warie then wee deceiue our selues for the most waâ—ie haue bene deceiued Also in our iourneyes the danger that we are in likewise in our names wee haue great cause to be carefull for that an ill name commonly followeth the profession of the Gospell and therefore in the Psalmist they often pray against false tongues especially that God may be glorified by their good names Also the want of wiues children seruants and euery man in that calling wherein hee is as the Minister in his calling as Paul who is sorie and I am not sorie and the Magistrates in their circuites when either they are sluggish themselues or for want of lawes cannot doe what they would Also the vntowardnes of our kindred whereby we are often discredited Likewise when we haue enemies wee haue neede to pray that we be not circumuented by them and also we must pray for them Then in the Church we shall see such scarcenes of Preachers such a company of Heretikes and other wants as if the communion of Saints be deare to vs must needes moue vs to pray The Common-wealth also being subiect to priuie conspiracie and for raine war whereby it might be ouerthrowne these if men be louers of their countrie will teach them what neede they haue to pray Then if wee see these wants wee must pray that God will touch vs with the feeling of them and also that he would make vs thankfull for turning so many iudgements from vs and so many mercies to vs. With my whole heart That is without hypocrisie he laid it out before the Lord that he might receiue helpe from him And this the Lord requireth in our prayers For though many doe pray and yell yet because they pray with great corruption and haue not powred out their heart therfore they haue not been heard The heart of man is most vnsearchable and no man can finde it out but the Lord discloseth it And therefore neither we nor others can see it Ierem. â—7 9. This may appeare by those that immediatly vpon the fact or when punishment is vpon them will be sorie but a little after when the shame and punishment is past then are they no more touched with it So when wee are sicke when wee are in danger of any losse wee seeme to pray with our whole hearts yet after wee remember not our vowes which sheweth that we examined not our hearts As the Lord doth search the heart so doth his word for all things are open to it and it reuealeth the secret corners and hypocrisie of our hearts if we will apply it to vs and not thinke that the word is spoken to others As wee cannot see our face but in a glasse so we cannot see our hearts without the word And if in the word wee will see our hearts then must we bring them to the presence of God for he hateth hypocrisie will be worshipped in truth and therefore we must be true Israelites For seeing that we haue to doe with God we must come in feare and truth for the Angels couer their faces Esay 6 and Gods people euen when they had ioyfull messages yet feared and said they should dye because they had seene the Lord as we see in Daniel Zâ—charie Mary c. at the presence of an Angell much more of God A naturall subiect feareth when he seeth his Prince especially when he hath made a fault so we if we bring our selues to Gods presence we shall be greatly humbled as the man of God doth Psalm 139. which is most notable for this purpose And this counsell giueth Dauid to his enemies Psal. 4 Tremble and sinne not And 1. Cor. 5. Paul approoueth himselfe to God in all things because all must appeare before God And Act. 23. he beleeueth that the Lord will come to iudge the quicke and dead and therefore he laboureth to keepe a good conscience And surely if we could doe this to set God before vs in all our thoughts words and deedes with feare as he is a glorious God and with loue as he is our God in Christ wee should flie from sinne because if wee should sinne it would be reuealed vnto vs and we should also be in some measure prepared to performe the good and auoide ill When he prayeth that he may keepe Gods statutes he sheweth that he desireth nothing but that which is agreeable to Gods will So must we in our prayers first desire the things that are for the glory of God and those things that are good for vs according to his good pleasure whether it be to receiue mercy or to haue punishment turned from vs. This is the cause why we obtaine not because we aske amisse Iam. 4. Many aske things not agreeable to Gods will and yet haue them as heretikes idolaters witches theeues c. yet they obtaine not these things in mercy but to their further condemnation which he graunteth to his children for their good Thus he gaue quailes to the Israelites yet he sent leannes to their soules which turned to their destruction And thus haue heretikes c. their euill requests graunted This is the greatest signe of Gods wrath when by these things hee prepareth them to their iust destruction This then is no argument that wee should aske things contrary to his will As their faith is euill so they haue according to their faith Vers. 147 and 148. I preuented the morning Light and cryed c. Mine eyes preuent the night-watches c. WEe may note his great diligence in resorting often to prayer and his sundrie times frequenting of it In which diligence for our instruction let vs obserue three things First often asking Secondly Wisedome in this often asking Thirdly cheerefulnes in asking First wee know they that are diligent in prayer will aske often and can hardly satisfie themselues in their desires as wee may note in the Prophet by these former and such like speeches where we must learne thus much We must not be content to vse one sigh or one grone and away or a fewe words and then thinke wee haue prayed well but we must be importunate with God That this holie importunitie is to be vsed wee may see by our Sauiour Christs words Luk 21. vers 36. Watch pray continually and by the Apostles exhortation 1. Thess. 5 Pray continually in which places the holy Ghost commendeth assiduitie
many will be readie in hearing to snatch at this and that if any thing may make to cloake their licentiousnes who as they haue itching eares and greedie mindes to hunt after euill so by the iust iudgement of God they fall into the misunderstanding of the word And to speake the truth doe we thinke that the diuell like a roring Lion coâ—passeth vs about the flesh daily rebelleth against the spirit the world continuilly sighteth against vs are wee truly conscious of that ignorance which ouerwhelmeth vs and guâ—â—tie of those manifold temptations which daily ouercome vs and shall we not thinke that there is great neede to vse the meanes to withstand these which is the word and prayer Nay Gods children notwithstanding they vse prayer feruently and accustome themselues to the word diligently feele the diuell so strong the flesh so subtile the world so deceiueable that they thinke not the Sabbath sufficient but redeeme all time possible to bestowe in the meanes to withstand their assaults Besides if we must needes eate euery day to preserue natural life needs must we giue our selues to the word and prayer euery day to preserue that life which wee haue in Christ Iesus Two sermons on the Sabbath are not sufficient for a man to feede on all the weeke after if he be well acquainted with his owne wants if hee truely consider of his dangers Our Sauiour Christ willeth vs if we wil obtaine to aske earnestly if we wil find to seeke diligently if we will enter to knocke continually Furthermore this wisedome of the spirit must teach vs to bestowe that time in Gods worship which is most fit in respect of Gods glory and our owne estate wherefore the children of God will not omit the morning as being the fittest time for all good things Humane wisedome teacheth that in all things wherein is any commendation excellencie the morning time especially is to be spent The student for his studie the worldâ—ing for his deuising counteth this time againe Yea the drunkard saith the Prophet riseth early to be filled with wine Wherefore if the word and prayer be our chiefest pleasures â—f the belly and the meate shall perish in time but the word will make our soules coâ—tiâ—â—â—â— for euer seeing without it our soules cannot liue and in respect of it all other things are â—â—â—â—â—ngbyes and accessories then true wisedome to attaine to it will make the best choyse of the morning And if in things which are agreeable to nature wee serue morning as an helpe to bring things to passe in much more had we need to vse such helps in those things which are lesse agreeable to nature aboue nature yea contrarie to nature as is prayer and the spirituall vnderstanding of the word Nature and experieÌ„ce teach vs that our memorie is quickest our senses are readiest our naturall powers ablest in the morning for meditation because our mind is then free from ill vaine and worldly thoughts our memorie is renewed and hath recouered farre greater strength our senses are not inâ—eigled with any outward things our naturall powers being reâ—â—â—ed haue then their greatest libertie Wherfore seeing by nature we are not capable of the â—â—â—â— but it goeth with nature as against the dreame or against the â—aire now necessarie is it in the morning that the first thing to come to our eyes should be the temple of the Lord the first thing to our eares his word and to season our mindes with meditation of the same so that wee may walke with Eliah all the day after in the strength of those things which out of the word of God we haue heard or read And although no time is vnfit for the word and prayer yet now we speake not simply what time is fit but what time rather is most fit herein to be vsed On the contrary when we haue been trauailing in our worldly businesse many things haue occupied our senses and after much trauaile wee prouoke our appetite to receiue â—eâ—â—e and after much lâ—bouring and much eating â—oâ—ned â—â—â—â— eaâ—â—â—es much dulnes â—â—â—â—peth vpon vs which hardly will admit vs with any good profit to heare the word of God For euen Gods children though they â—iâ—iue by all meanes that they become not oppressed with meate and drinke and yet they feele after their â—epaâ—â— a naturall â—eaâ—ines and dulnes which maketh them lesse able and fit to receieue the word with readme and reuerence For to the receiuing of the word and prayer two things especially are necessarie that is a prepared mind before we begin and an examination that meditation with our selues after we haue ended els if we come hand ouer head as good neuer a whit as neuer the better True it is indeede that as a man going continually in the sun shall in time haue a blacke hew so in oft hearing a man may attaine to some knowledge but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer because when we heare the word the Lord commeth downe into the Church as it were among vs and when we pray we mount vp as it were to heauen among the Angels wherefore wâ—â—re not to come to so high a banket with vnwashed â—â—nds not to draw neere to the mariage without our wedding garment but we must take heede with what foote we enter into the house of the Lord â—east happily we offer the sacrifice of foâ—â—es For fooâ—es thinke they haue done well when they haue giuen their bodily presence when they haue heard and prayed as others doe neuer preparing their hearts or examining their owne wants But wee must learne truly to search our selues and according to our necâ—ssities wee must pray that the â—iâ—isâ—ers mouth may be opened who iâ— preaching is the mouth of God speaking to vs and in praying is our mouth speaking to God for vs. And surely as for the hearty desire of the godly euen euill men haue somtimes their mouthes opened to speake some good things Euen so for want of this affection in the hearers the good minister doth not speake so plentifully and fruitfully as were to bee wished Wherefore standest thou in neede to be comforted standest thou in neede to be humbled standest thou in neede to be exhorted pray that thine heart may be prepared to conceiue those things which especially concerne thine estate and that thy pastor may open his mouth to thy profit For for the prayers of the godly the mouth of the vngodly shall vtter profitable things Balaam shall blesse for Israels sake and the Lord will be vnto them as an Vnicornes horne against Balaams cursing and Caiphas shall prophecie good things of Christ. On the contrary because the people are ill Dauid shall number them and the Lord shall make drie barren the graces of God in the minister when the hearts of the
points of the Law yet hee purposeth rather to shew how hee was no notorious sinner or such a one as did fouly and grâ—ssely forget the Law So his meaning is thus much in effect Although I haue offended yet haue I not cast thy Law behind my backe I find and confesse how of frailtie and infirmitie I haue offended â—â—â— not maliciously and obstinately Wherefore although we cannot be free from all sins yet we must beware of presumptuous â—â—â—â— and although we are weake yet we must not willingly and wittingly depart from the law What then is the cause why oft it is so long ere we be deliuered euen because wee lie in some secret sinne For wee must plead our cause in a right plea if wee will pleade with God if we suffer as wel-doers wee may pray to the Lord for defence but if wee suffer as euill-doers we must labour to repent Wherefore in all discredit reproches and ignominies we must labour to say in the trueth of our hearts I haue not forgotten thy Law Vers. 154. Pleade my cause and deliuer me quicken me according to thy word THis agreeth also in the second place with the second verse of the 16 Port whereof we spake before Answere for thy seruant in that which is good The children of this world are wiser in their kinde than the childreÌ„ of God the man of God had such enemies as in subtilties were wiser in force stronger and more valiant than hee which made him enforce his praier to the Lord that he would be his tower against their assaults and his aduocate against all their policies Thus we see he trusteth not to the equitie of his owne cause but to the Lord whereby wee may gather that the cause why our oppressors preuaile oft against vs is because wee trust too much in our owne wits and leane too farre vpon our owne inuentions opposing subtiltie to subtiltie one euill deuice to another matching and maintaining policie by policie and not commit our cause to the Lord. Wherfore in such a case we are to pray to the Lord to put wisedome into our mouthes that wee may bee taught what to speake and strength into our hands that we may know how to fight Quicken me according to thy word whether the Prophet desireth to be quickned corporally or spiritually whether for that hee was readie to be swallowed vp of his aduersaries or for that hee needed some inward comfort or whether it were for both it is not greatly materiall but I thinke we may safely take it in both senses For if he were quickned in the spirit he knew that the other comfort would follow after So that if we vnderstand it spiritually he prayeth that by faith and quickning grace hee might be encouraged to goe on forward and that he might no more faint hereafter than he had done heretofore Without which grace supporting and renewing him he was like to quaile vnder the burden Thus we see Gods children are often at deaths dore in body and soule and therefore had neede to pray to be quickned In that he addeth according to thy word he giueth vs to wit that all our helpe is in the word of God and that all our helpes which proceede not from the word and promise of God in the end become vaine Although this doctrin seemeth at the first to be a common thing yet the onely cause why wee so often faint vnder the crosse is because wee forget Gods promises or elâ—e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God so often to stagger the want whereof is great Suppose yee saith our Sauiour Christ that the Sonne of man when he commâ—th shall find faith on the earth whereby he noteth what an hard thing it is to haue true faith which so is fixed in God as neuerthelesse there is no faith but in his word Verse 155. Saluation it farre from the wicked because they seeke not thy statutes HE said in the portion going before they are farre from thy law here he saith they seek not thy statutes in which words he expresseth his meaning more plainely In the former place he saith they were farre from the law here he confesseth they sought it not at all His meaning of this verse is thus much I see their manners are wicked I know they cannot prosper in them for thou art the iudge of the world therfore they haue no interest to saluation And why there is no coherence betweene wickednes and saluation If we were in truth perswaded of this we would not so ly in sinne For if we did surely beleeue that saluation pertaineth to none but to them that keepe a true faith and therewith labour to ioyne a good conscience how durst we be so bold Idolaters so prophane swearers so vnreuerent breakers of the Sabbath If blasphemous mouthes were throughly perswaded of this would they not tremble and quake that now mocke and scoffe at the ministerie and ministers of the word we see then how pâ—arcing words these are They that depart from God by going to wisards they that go farre from his word by changing his holy Sabbath which is as a day of medicine for the soule into an hurtfull day the Lord will also depart from them the Lord will be farre from their saluation All sinnes wherein men lie and continue put them far from saluation But who then shall be saued euen they that labour for faith and a good conscience Who then shall be damned they that are farre from faith and seeke not Gods law As this doctrine is to the terrour of the wicked so it maketh for the comfort of the godly We see the vngodly proue very couragious and thriue very notably in their sinne not being presently punished because such is our corruption that vntil we taste some outward smart we become hardned This declareth in that we abstaine from sinne onely for punishments sake and we would sinne at riot were there no punishing that we are but Hypocrites and such from whom saluation is farre off Well if saluation be farre from them that seeke not Gods law then may we gather on the contrarie that saluation is neere them that seeke his law for like is the rule of contraries If we then labour for faith and a good conscience we may assure our selues of saluation Wherefore wouldest thou haue assurance to be saued let the word be neere thee in thy mouth and in thine heart Rom 10. 8 Let it dwell plentifully in thee with all manner of wisedome Col. 3. 16. Here is also a good rule as we see whereby we may discerne who be good and who be euill Here the Lord hath set downe one stedfast order which is a touchstone to trie al men and howsoeuer we account of it it is alwaies the same and like to it selfe condemning sinne commending holines Oh to what extremities should we be brought in these
latter dayes of sinne and iniquitie wherein heresies haue so corrupted doctrine and vngodlines hath so stained our liues if we had not this constant rule of Gods word among vs Oh what a treasure is it whereby we may see heresie and auoide it whereby we may see truth and follow it Which rule of equitie seeing willingly the wicked depart from they are worthily plunged and plagued in their owne sinnes Vers. 156. Great are thy tender mercies O Lord quicken me according to thy iudgements THat is True it is I am a sinner O Lord but yet I am not a desperate sinner as mine enemies are but such a one as on whom thou wilt shew thy mercies therefore I hope that thou wilt helpe If thou shouldest simply deale with me according to my deseruings I should be condemned for who can stand in thy sight iustified but I compare not my selfe with thee but with them who are become mine aduersaries According to thy iudgements Such is thy fatherly mercy which forgiueth my sinnes and heareth my prayers that thou wilt not reward me according to mine iniquities but wilt fauourably looke vpon me according to the multitude of thy mercies Vers. 157. My persecutors and mine oppressors are many yet doe I not swarne from thy testimonies THis sentence is the same in effect with diuers other in diuers portions of this Psalm As The proude haue had me exceedingly in derision the proude haue digged pits for me the wicked haue laid a snare for me and such like Now in that he saith my oppressors are many he sheweth that he had not to doe with one man or two but with many It is a matter as wee haue shewed before to be godly among the godly but he is a diuel that is euil among Angels and therefore was he worthily cast downe into hell and he is a sinner that will sinne among Saints and therefore iustly was Adam throwne out of Paradise If we liue among the godly what praise is it to be godly nay what an horrible thing were it not to be godly If the Church discipline were truly executed it were a small commendation to do well and to abstaine from sinne yet now in this want it is praise-worthie to abstaine from sinne for feare of God But it may be we taste not of such troubles as the Prophet tasted of because we liue not so carefull of godlinesse as he did which if in truth we did we should haue troubles as he had Well we are in this world as sheepe among wolues to trie vs whether we will be corrupted with the euil examples of this world or whether we will swarue from the Lord our God whilest he proueth vs. Their carnall reasoning commeth to nothing which say the world is set on euill the world was neuer so wicked charitie was neuer so colde a man cannot now professe without taunts scoffes and troubles For we see here that the Prophet in his time had many and great persecutors whom notwithstanding so manifold corruptions could nothing mooue Wherefore we must learne although sometime we are slaundered though sometime we are euill spoken of taunted and troubled our estate is not worse than our forefathers hath bene and the beloued Saints of God haue had before vs. So long as we are well entreated of God and man we will keepe the lawe but when we suffer reproaches taunts iniuries losse or discredit we then run either to euill meanes or to reuengement or to dispaire Where many iniuries haue bene offered many haue bene rendred againe if they haue not requited iniury for iniury with reuenge they haue vsed some ill means to escape out of their trouble if they haue not vsed ill meanes yet they haue secretly begun to mistrust God his promises and prouidence and haue gone to wisards and witches if they could doe nothing in malice they would doe something in policie if they could preuaile with neither they would fall to dispaire But the Prophet of God vseth here no vnlawfull meanes he goeth not in his affliction to Sorcerers hee recompenceth not ill for ill hee did not dispaire in God his promises he did not thinke with himselfe that the Lord would defend his enemies cause and forsake him but hoped still in God his good and appointed time to receiue helpe wherein the man of God is set before vs for our imitation in that neither his faith could bee shaken nor his obedience slaked nor daunted And surely this is Sathans last refuge and most daungerous assault to perswade vs in affliction that therefore the Lord doth plunge vs in miserie because he hath no loue towards vs. But the man of God opposing his faith to all such temptations saith I know O Lord by the records of thy law that thou hast laide vp helpe for mee and that thou art my defender How sweete and comfortable this is they which are humbled and well exercised by temptations know What greater assault vsed the diuell to our Sauiour Christ than this what saith he doest thou thinke if thou werst Gods childe thou shouldest want bread it is not like if thou werst the sonne of God that hee would or could suffer thee to be without food Like are his temptations to vs art thou thinkest thou the childe of God then thou shouldest be helped then thou shouldest not lie in this case This was his last dart which he threw at Christ on the crosse if thou art the childe of God then we doubt there is nothing but thou canst helpe thy selfe Well we see here that the man of God neither mistrusteth Gods promises nor forsaketh his law Neither surely is our faith sound vntill we can beleeue in miserie neither is our obedience pure vnlesse we continue euen when we are oppressed not of a few but of many For then we may perswade our selues to haue true faith when it is wrought in prosperitie and tried in aduersitie and being voide of all helpe of men wee still hope for helpe of God that we may say I will not be afraid often thousands of the people that should beset me round about Psalm 4. 6. Though I walke through the vallie of the shadow of death I will feare no euill for thou art with me thy rod and thy staffe doe comfort me Psalm 23. 4. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other thing shall be able to separate vs from this loue of God which is in Christ Iesus our Lord. Verse 158. I saw the transgressors and was greiued because they kept not thy word THis also in substance we had before where the Prophet saith Mine eyes gush out with riuers of water because they kept not thy law my zeale hath euen consumed me because mine enemies haue forgotten thy word The Prophets words in a word haue this meaning Lord as for mine owne things or priuate iniuries I am cōtent to put
may know that he felt great dulnesse and deadnesse in himselfe which often creepeth euen on the dearest Saints of God but so as they struggle against it still and referre themselues to Gods mercie wherein consisteth our life both spirituall and corporall Vers. 160. The beginning of thy word is truth and all the iudgements of thy righteousnesse endure for euer AS if hee should say I beleeue that thou wilt thus quicken men because the verie beginning of thy Word is most iust and true and when thou diddest first enter into couenant with me I did finde that thou diddest not deceiue me nor beguile me and when by thy spirit thou madest me beleeue thy couenant thou meanest trutâ—â—â— I know that â—s thou diddest promise thou wilâ— performe for thou art no more liberall in promising than faithfull and iust in performing and thy iudgement will be as righteous as thy promise is true wherefore as soone as thou speakest trueth proceedeth from thee so â— know that thou wilt defend and preserue me that thy iudgements may sâ—â—â—e as righteou in thee And as this was particular to him so is it generall to all for where the Lord doth in mercie promise there in righteousnesse he will performe and where the Lord in wâ—â—â—h doâ—â— threaten there in iudgement he wil righteously execute For where he 〈◊〉 he sheweth himselfe true and when he performeth he executeth righteousness when the Lord threatneth he manifesteth himselfe to be iust when he executeth he proueth himselfe to be righteous So the speech of the man of God containeth thus much Though all men be liars I know thou O Lord art true thou doest promise that thou wâ—â—t watch ouer thy children and that no temptation shall ouercome them I know this promise is true and therefore as thou diddest promise in truth in the beginning so wilâ— thou performe in righteousnes in the ending For both in beginning and in ending thou â—â—â—â—like and true How iniurious then are we to the Lord who will doubt of Gods promises that in prosperitie he will renue our hearts and put into vs a good spirit And why doe we doubt of his prouidence in aduersitie seeing his promise hath euer his issue in truth and veritie and seeing the Lord will not leaue vs vntill euery word that he hath spoken come to pass for heauen and earth shall passe but not one word of his mouth shall faile And as the consideration hereof doth coÌ„fort vs in his promises so also must it humble vs in his threatnings Seeing then he hath pronounced and giuen out his sentence that no vnrighteous persons nor fornicatours nor idolaters nor adultereâ—s nor wantons nor buggerers â—â—r theeues nor couetous nor drunkards nor â—aâ—lers nor extortioners shall inherit then his kingdome as this is truth so it shall surely come to passe in his righteous iudgement So that they that haue done these things without speciall grace and singular repentance shall surely be damned For as true as the word of God is so righteous are his iudgements He is true of his mouth when the word passeth from him he is iust in his workes when he is righteous in performing Thus we see that to be soundly grounded in faith we must couple with the promises of God his performance with his threatnings his executions Thus also must we fight against vnbeleefe so that if we will not 〈◊〉 the Lord of vntruth we must waite for the accomplishmeÌ„t of his truth Whether then concerning â—â—s mercy his promise be of newnes of life of forgiuenes of sinnes of his prouidence or of life euerlasting we must strengthen our faith with assurance that as his word is true so also his executing of it is righteous So that the word of God shall certainly haue an issue either to humble vs by profiting or else to debarre vs of his kingdome in refusing it The sense then of the man of God is plaine and euident in shewing whatsoeuer the Lord hath spoken for good in his promise he will performe it to his children Whatsoeuer he hath threatned for euill he will execute it vpon the sinners so that we may be assured of the full accomplishment of his promises and of the righteous executing of his iudgements PORTION 21. SHIN Vers. 161. Princes haue persecuted me without cause but mine heart stood in awe of thy word AS the man of God not long before shewed that he had many persecutors so here she sheweth they were no meane men nor of the inferiour sort but mightie Princes neither Princes of a prophane people but rulers of the chosen of God the Iewes and that he did not suffer for deserts as an ill doer but innocently as one that had â—â—â—ther presu 〈…〉 transgreâ—sâ—d against the Maiestie of God neither disobediently done against th 〈…〉 〈◊〉 this was no 〈◊〉 temptation in that Princes who should haue taken â—is part against his eneâ—â—â—â— â—â—â— whom he should haue received countenance in his cause being good should 〈…〉 and goe against him For what 〈◊〉 â—t to haue the 〈◊〉 to be our 〈◊〉 who should â—ee the gouernouâ—â— of Gods Church in that hee should be◠〈◊〉 to thinke that 〈◊〉 the gouâ—rnours of the people weâ—e â—â—â— or that his one â—â—â—â—â— of your head â—f noâ— one 〈◊〉 〈◊〉 lesse your bodie iâ—â—â—ppâ—ly 〈…〉 yet not the soule You sâ—â—â—â—e â—â—â—â—lâ— bodies of feathered fowles without God â—â—s permission fâ—ll not into the hands of men which are so little in value that two of them are sold for a penie how then can they haue power vpon your bodies without leaue of the Lord seeing ye are far more pretious in his sight and hee taketh a further care of your bodies But if for my glorie yee shall lay downe your liues they can reuenge themselues but of your bodies as for your soule they cannot touch it But mâ—ne heart 〈…〉 we of thy word c. Here wee see the greater feare ouercame the lâ—â—sâ— If the faces of Princes be terrible because their angrie lookes threaten euill their wrathfull words â—enace death because whatsoeuer they will doe they can doe and whatsoeuer they can doe they dare doe yet fâ—are them not â—aith Christ but feare him who in his wrath 〈…〉 â—â—ule into hell They can take and attach the bodie but the good eâ—t â—â— of the soule can they not 〈◊〉 but rather feare him who can arrest the bodie and afterward can â—lso attaâ—h the soule The 〈…〉 het may be this I was afraide to displease thee O Lord and 〈…〉 noâ— to please mâ—â—â— enemies although they were mightier then I. Thus 〈…〉 hâ—w he wâ—â—◠〈◊〉 and that hee perseuered in the feare of God without 〈◊〉 For â—â—â—th hâ— though the feare of my mightie aduersaries was great â—et â—â—◠〈◊〉 the feâ—re of thee had â—â—asoned mine heart and had left sucâ— a deep impression in to 〈…〉 thâ—â— by infidelitie I should mistrust thee or by disobedience I 〈…〉 Wherefore the spirituall feare of thee
the victorie of men so farre greater is the ioy and more glorious is the triumph of Christians than of earthly Captaines And as farre as the robes of Christ his righteousnes are richer than the royall armes of Princes so farre doth the ioy of Gods children exceed all the ioy of the Princes of this world Whosoeuer then haue not this ioy by so much they shew themselues as yet to be more carnall more worldly and more subiect to Sathan At thy word Still we must obserue this that what affections soeuer we pretend to God they must be tried by his blessed word whether it be of loue or of fear or of ioy Whosoeuer then will say they are merie in God as they hope when their mirth is not in the word and they can reioyce in Christ as well as others and yet they reioyce in vanitie and worldly things they deceiue theÌ„selues yea although they did not reioyce in ill things yet they cannot reioyce in prayer they cannot reioyce in the word they haue no ioy in the Sacraments whereby notwithstanding they attain all precious things and an inheritance which fadeth not away But alas how can men ioy how can they spâ—â—rt how can they laugh so earnestly at vaine things and take so little comfort and solace in Gods worde and why doth the word of God make vs so dull why doth prayer make vs so heauie why doth meditation cause vs to be so sad Euen because wee are so carnall and earthly minded Well the Prophet Esay sheweth chap 58. what is the ioy of Gods children 13. 〈…〉 hou turne away thy foote from the Sabbath from doâ—â—â— thy will in mine holie day 〈◊〉 â—â—ll the abâ—â—â—â— a delight to consecrate it as glorious to the Lord c. And the Prophet Dauid Psalm 63. Thy louing kindnesse is better then life therefore my lips shall praise thee And Psalm 84. 4. Blessed are they that dwell in thy house they will euer praise thee 10. A day in thy Court is better then a thousand other where I had rather bee a doore-keeper in the house of mâ— God thâ—n to dwell in the tabernacle of wickednes Psal. 42 4. I went with the multitude and led them into the house of God with the voyce of singing and praise as a multitude that keepeth a Feast This is the ioy of God his children this ioy will neuer leaue vs no not in the graue it will accompany vs to the iudgement seate of God If wee will reioyce in GOD his word God will reioyce in vs. But alas doe not all men reioyce in vanities and yet they shall perish with men and men shall perish with the abuse of them Whereas that ioy so farre excelleth this how is it that this is so farre preferred before that Doe wee not thinke him to be a foolish man who will make the day of his pleasure in playing and sporting whereas hee should make it the day of his profit in buying and selling Would we not account him a mad man who might be encouraged to goe into the field with a promise to carrie away the victorie and to triumph ouer his enemies if he linger the time vntill the occasion be past by the incurse of his enemies and so he willingly leese the victorie and make his aduersaries to triumph ouer him How foolish then are they to passe the Sabbath which is the market day of the soule and wherein the Lord calleth vs to come buy honey wine milke and oyle and that without peny or penyworth in vaine pleasures willingly to leese such spirituall and heauenly profits And how mad are they that on this day may receiue both counsell for policie and furniture for strength to encounter against the world the flesh and the diuell and runne rather to â—â—â—thie pleasures suffering themselues willingly to be a pray for the diuell to bee seduced by sinne to be ouercome of the flesh and troden downe of the world True it is that we haue many bickerings and fight many skirmishes in the weeke dayes but on the Lords Sabbath especially wee fall to the maine battaile and we come as it were to hand-strokes and buckle with our enemies hand to hand Doe wee not thinke this a daungerous thing then when the Lord doth offer as it were into our hands the spoyle of sinne Sathan the world and the flesh and wee willingly and vnthankfully will suffer our selues and offer our selues to be spoyled of them Where is now our ioy in the word where is our spoyle wherein we should triumph Well if men reioyce so much when they giue the foyle to their enemies and pray vpon the spoyles wee may easily coniecture how greatly they sorrow that take the foyle at their aduersaries hand and are become a pray and a spoyle before them For the same is the reason of contraries And to applie this same to vs if we truly reioyce when we haue subdued our affections murdered our temptations and put to flight the world the flesh and the diuell making a shew of them through Christ how much must wee be grieued when our affections haue carried vs captiue our temptations haue slaine the soule and our enemies haue taken the spoyle of all those spirituall graces which before wee possessed This then must trie our repentance whether wee haue this sorrow or no when the rage of sin hath spoiled vs of God his grace This affection wee see was in the Prophet Dauid Psal. 51. who crieth Haue mercie vpon me according to thy louing kindnesse make me heare ioy and gladnes that the bones which thou hast broken may reioyce Create in mee a cleane heart O God renue a right spirit within me Cast me not away from thy presence and take not thine holy spirit from me Where Dauid complaineth that his heart was hardened blind was his vnderstanding troubled was his minde and his soule in bondage of sinne and in danger to lose Gods spirit Thus wee see how hee felt himselfe spoyled of all the graces of God When then we shal see the flesh or the world hath taken from vs all comfort in the word and in prayer and that wee begin to be dull in good things we must know for a truth that either Sathan the flesh or the world haue giuen vs some â—oyle and that they haue taken rich spoyles from vs. Wherefore wee are not after sinne to be too quiet with our selues as wee vse to bee if wee truly consider of this for our ioy should not bee so great in one but our sorrowe should be as great in the other and as wee reioyce when wee haue gotten the victorie so must wee sorrow when wee haue lost and they haue gotten the spoyles For if wee find ioy of conscience to make a shew of our enemies because we haue spoyled them euen so when they shall spoyle vs that our vnderstanding be blinde our hearts made dull when wee cannot with comfort call God our Father when wee can
peace as the godly whilest no trouble bloweth vpon them but so soone as the storme of temptation ariseth then the hellish waues of their fearefull torments yeeld a manifest distinction betweene their rage and the estate of the godly The very Heathen had a taste of these vnquiet brunts anguishes of spirit which they tearmed Furies which tosse a mans conscience with such continual accusations as neither eating nor drinking nor sleeping nor waking nor speaking nor keeping silence they can finde any quiet Neither is there any greater plague than this as testifieth the Wiseman in the booke of the Prouerbs Giue mee any plague sauing the plague of the heart c. No maruaile for when our reason and appetite fight one with another and there is an hurly burly within vs wee shall finde nothing to be more pretious than the peace of conscience which so commendeth vs to God that we shall finde in trouble peace in banishment our countrie in imprisonment libertie in death life What madnesse then is it to put this peace from vs and to hale towards vs as with cart ropes these direful plagues of the spirit which so torment vs in this life without repentance in death wil bring vs to hell If then by the grace of God his spirit wee would oft set before vs some serious meditation of death and thinke earnestly of our departure from hence euen as our deliueraÌ„ce out of the flesh were then at hand doubtlesse we should finde by that an approued triall of the image of that estate which we should haue if death indeede were present And if in the quietnes of our mindes on our beds at midnight we would without hypocrisie present our selues before God his iudgement seate as if Christ in that instance did appeare in the cloudes we would redeeme this benefit and peace of conscience with all the goods in the world Wherefore as the Prophet exhorteth vs it is good thus to examine our selues and not to tarrie the triall of our hearts vntil affliction commeth vpon vs but in the calme of our minds to vse this practise in trembling Let vs pray then that this may still sound in our eares that vnto them that loue God all things shall turne to the best as wee may see Iosh. 1. Psalm 1. Rom. 8. And as to them that loue all things counted ill doe turne to the best so to the wicked all things that are counted good doe turne to the worst so that when a mans conscience doth boyle with finne all his pleasures profits and glory will the further feede on him to his griefe and awake the more the troubles of his minde Contrariwise the godly in the death of Christ shall haue all their troubles so sanctified that reason would wonder to see their happie issues out of so fearfull dangers Yet we see God his promise will bring it to passe Well we see how this verse followeth of experience the verse going before as if the Prophet had said I see O Lord that they that loue the law haue good successe and whatsoeuer befalleth to flesh and blood most contrarie it is turned to their saluation contrariwise in them that feare thee not I obserue thus much how they are plagued here and there and how in their chiefe felicitie they are subiect to thy curse For as for theÌ„ that are delighted with thy law if they be rich they swell not if they abound they are not puffed vp if they prosper in name bodie and goods they are not proud but vse this world as though they vsed it not if thou callest them to a contrarie estate they are thankfull and if they want or fall into sicknes or infamie they fret not they despaire not they are not so appalled in their spirits but still they beleeue on thee they call on thee they glorifie thee euen vntill their deaths Wee shall not onely see the truth of this in the Patriarches and Prophets and Apostles and in the Primitiue Church but also in the Saints of God of late memorie in King Edward his daies who vsed their time as though they vsed it not when affliction came they neither feared nor forswore themselues but quietly suffered imprisonment banishment torment and martyrdome as the deare children of God We may call now to minde how the blessed man Dauid behaued himselfe in all his miseries and how Saul plunged himselfe in disobedience who thinking in time of God his iudgement to followe his owne wiâ— fell from sinne to sinne vntill he fell into a furie when hee began to aske counsaile of the diuell and afterward by the iustice of God had a miserable death The like we may see in the Egyptians Babylonians Caldeans and Israelites when they forsooke the Lord. In comparing these things together wee shall marke the workes of God and how they that loue not the truth in loue are plagued of the Lord with anguish distractions and terrors of minde some ending their liues in treasons some in prophanenes some in heresies some in shame and some otherwise They that loue thy law c Rom. 8. 28 We know that all things worke together for the best vnto them that loue God c. This is a thing worthie of obseruation that he saith Thâ—y that loue thy law For it is an easie matter to say that wee loue God as Heretikes Atheists and the Familie of loue will bragge but they loue not with the man of God the word which is the true and onely touch stone to tâ—ie vs whether wee loue God or no. Wherefore the Apostle Iohn saith 1 Ioh. 5 3 This is the loue of God if we keepe his commandements This then must be remembred whatsoeuer loue we pretend to God we must beare it to his word and looke how little our loue is to the word so little in trueth is our loue to God And this is that which discerneth the feruent loue of the godly from the cold loue of the wicked Wherefore as the Prophet saith Psalm 16. 5. The Lord is the portion of mine inheritance so hee saith Psal 119. 111. Thy test montes haue I taken as mine heritage for euer We must thinke then that this doctrine standeth in neede of our meditation and prayer to trie ourselues if wee fâ—â—re the Lord how we feare his threatnings if we loue the Lord how wee are affected to his promises and to that which he commandeth So shall wee see that the godly haue the Angels of God continually waiting on them least they should hurt their foote against a stone and though they haue many troubles yet they take no offence at them If we diligently consider how Dauid prospered whilest he continued in the loue of God what distresse in his affaires disquietnes of mind streights in his kingdome punishments in his children be felt when he began to loue carnally we shall haue a sufficient truth of this doctrine And for our example wee haue seene how they that loued God either
died well as they liued well or else by their martyrdome glorified God and edified others who neuer sought great things in prosperitie nor were impatient in aduersitie If wee feare with Baruch Iere. 45. the wofull troubles at hand wee are vnfit to purchase glorie to the Lord but if wee be of Ieremiah his minde as considering how God hath alwaies assisted his and that if we beare the crosse patiently with his children who were iustified sanctified and blessed wee also shall be iustified sanctified and blessed and shall haue our faith strengthened whereby we may the better glorifie him For as the curse causelesse shall flie away and doe no harme so heauen and earth shall passe but not one word of the Lord shall faile Vers. 166 Lord I haue trusted in thy saluation and haue done thy testimonies HEre the man of God particularly applieth that to himselfe which generally before he had spoken whose meaning is thus much I haue seene that they that labour to keepe a good conscience shall haue peace therefore I labour to keepe a good conscience in hope that the same will come to me Now let vs first carrie away the lesson namely to apply that particularly to ourselues which wee heare reade or receiud of others generally And as he seeing the peace of the godly generally laboured to feele the same in himselfe particularly euen so we are not to satisfie our selues with the generall threatnings of the law and promises of the Gospell but to make them seuerall and particular to our selues We see whatsoeuer the law teacheth generally the prophecies inculcate particularly whether it be in threatnings or promises in things commanded or forbidden Wherefore let euery man desire of God that he may be a Prophet to himselfe by laying the line of the word to his owne conscience in this or such like manner This thing the Lord commanded therefore I must doe it for he commandeth me this thing the word forbiddeth therefore I must auoide it for it is forbidden me this the Lord threatneth to such a sinner if I lie in that sin I am to feare it this the Gospell promiseth to them that repent then I hope vpon repentance to feele the comfort of it For this is the true vse of hearing when by this meane we are either comforted and incouraged to doe well or terrified and dismaied to doe ill The words in their originall tongue signifie thus much I haue waited for thy saluation Wherein is commended vnto vs a speciall effect of faith which must be seene in waiting for that which is promised The first generall truth that we must here take profit by is that if we will keep a good conscience we must haue a sound faith which breedeth a good conscience and without which it is impossible to please God If we then will doe good things we must beleeue in God as the author of all goodnes wisedome and eternitie and that he hath made a sweete couenant with vs and beleeuing this to be true we must labour to keepe his commandements For without this faith we doe good or auoide ill either for hope of reward or for feare of ill so that our obedience is violent constrained and not free He beleeued not onely but also looked patiently for those promises which is here shewed by waiting For many say they loue the word who doe not in truth beleeue it or if they beleeue it as they wil say they doe not patiently waite for it and many thinke they feare God who worship rather an Idoll and stay not themselues on God his promises Many so perswade themselues to haue faith who will make haste that God should presently helpe which if it come not they withdraw themselues seeke meanes to serue themselues These declare themselues not to haue this waiting faith Faith saith the holy Ghost Heb. 11. 1. is the ground of things which are hoped for and the euidence of things which are not seene So that it is a thing which bringeth vs to the hope of that which afterward we shall possesse As he that beleeueth shall liue by faith so he that waiteth not on the Lord hath no true faith because he will not tarrie for the Lords appointed time but will prouide for himselfe The Prophet saith Esay 30. 18. Blessed are all they that waite for the Lord. And Habac. 2. 3. Though the vision tarrie saith the Lord wâ—ite for it shall surely come and not stay Againe it is said Psal. 147. 11. The Lord delighteth in them that feare him and attend vpon his mercie A doctrine worthie to be written with the Diamond of God his Spirit in our hearts This then is one of the chiefest effects of faith when we waite on the Lords leisure and make a distinction of the time of making and accomplishing Gods promises vnto vs. For betweene the one and the other God sendeth often crosse things in the way to trie vs whether we will waite or no. Indeed at the first whilest our faith is but tender it pleaseth him to feede vs as it were with pap and to performe his promises plentifully vnto vs but when we are growne to some strength he will not still deale with vs as with children but will often proue vs by suspending for a while his promises If we consider how Abraham waited tenne yeeres vntill the promise was accomplished and how Iacob staied himselfe one and twentie yeeres vntill he also obtained and if we call to minde how long the Lord proued Ioseph after he had dreamed and how he tried Dauid with many troubles and yet notwithstanding after so many temptations and dangers they beleeued we shall see approued witnesses of this true effectuall faith And as it is the nature of true faith to waite so it is the nature of incredulitie to be hastie so that if we haue not things presently to helpe vs we cannot be merrie we must make some shifts to helpe our selues For how coÌ„mon a fruit of our vnbeleefe is it that we so often haue in our troubles and bring forth of the rotten stocke of our corrupt nature when helpe is a little deferred to say I haue prayed I haue asked counsell of Physitions I haue vsed all the meanes I can I haue staied thus long I may waite indeede vntill my heart breake I haue made hue and crie I can finde no release I am neuer the better I must needes goe seeke out I must aske counsell abroad I must needes goe to some wiseman I thinke now the Lord would haue me to vse some meanes for my reliefe Thus Sathan after our Sauiour Christ had long fasted thinking that after so long waiting his temptation should come in some good season moued our Sauiour Christ to seeke out and to make some shift to helpe himselfe and as he was the Sonne of God so he might the better and more easily prouide for himselfe Thus we see the man of God speaketh not onely of a small faith
the common-wealth they aduersaries to thy prouidence in annoynting me King opposites to thy mercies in my manifold deliuerance euen they Had almost not altogether for thou wast on my side thou diddest confound their consultations disanull their desâ—gnes ouerthrowe their enterprises Thus God bringeth to the graue and reuiueth againe and though his seruants be readie to perish yet will he send a gracious deliuerance Consumed mee Nothing but desolation will serue the wicked Searing wound â—â— hurting will not seâ—ue But the memoriall of the iust must bee rooted out Vpon earth Perhaps he meanes his exile in the land of Iudah yea but God hath prouided heauen for his there shall we be free from all confusion though wee loose earth yet shall we neuer loose heauen we may loose an earthly Ierusalem we shal not our heauenly I did not forsake Here is the true godly man indeed hee will forsake house and landes father and mother wife and children friendes and fauours before he wil forsake his God and that profession hee had made of Pietie and godlinesse whereunto hee was directed â—â— the word Errata PAge 395. l. 1. for he may fayle VI read we may say p 412. l. 34. his truth this truth p 413. l. 2â— where when p 414. l. 16. take for keepe and l. 26. if hee for if wee 37. reade and righteousnes pa 415. l. 43. with for without p 416. l. 5. not the life â—ot the least in the life of man p 442. the 87. verse is not expounded but it is the same with many others in this Psal expos vers 9â— 95. 445. l. 1. for Dauids reade Adams l. 13. for iâ—y reade say p 447. for I will neuer reade thou hast quickned l. 45. for â—â—â—ltation â—â—ultation p 451. l. 45. for she must â—e must 452. set â—â—â—as before â—â—ta MEDITATIONS ON PROV 4. VERS 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. Take hold of Instruction and leaue not keepe her for shee is thy life THE matter which is contained in this verse hath beene often repeated in the Chapters before yet here againe it is necessarily repeated for in these matters besides our great dulnesse and negligence wee are so readie to deceiue our selues and to thinke wee loue the Word when we doe not and doe perswade our selues in our owne imaginations that wee haue laide fast holde of Wisedome when indeed we haue neither touched nor tasted it Therefore that wee might beware of this hee repeateth that which he had spoken before in most effectuall and significant speeches For the word which is here translated lay holde doth signifie to lay hold with strength as we see men that are in perill of drowning they will lay hold so fast vpon a thing that their hands may be sooner broken then loosed all their power for the present time is in their hands and they will most surely holde fast that they catch in their hands In like manner must wee lay holde vpon Wisedome with our heart with such strength and power must we catch hold of it that nothing whatsoeuer be able to separate vs from it This is the first thing whereunto we are here exhorted The second must necessarily be ioyned to this which is that we doe not leaue it for any thing but keepe it as fast as we hold it Both these exhortations are most necessarie for wee are very slacke and slowe to lay holde and when we haue laide hold through carelesnes wee are ready to loose it hereof it followeth that we forget many godly lessons that wee haue learned Hereof it is that wee lose many worthy things wherein wee haue bene greatly comforted yea hereof it commeth that wee be many times ignorant of some principall points of which wee haue bene often instructed Therefore if we will for euer learne that wee haue once learned if wee will continually feele comfort in that wherein we haue once bene comforted then let vs with all dilgence attend vnto these two things First that we lay fast hold vpon the word and then that we keepe it fast and sure when wee haue layd holde of it This if wee would doe then are wee to beware of two things which heerein would greatly hurt vs â—â—st we must beware of the vanitie of our minds that we be not led away with it from the Word vnto worldly lusts and from vertue vnto vanitie Secondly wee must be very circumspect in matters of this world for the ouer-bolde and vnwary dealing in them is of great force and power to keepe vs from catching fast holde vpon Wisedome and if wee haue already laide fast holde as wee thinke yet if our mindes be bewitched with worldlie things the couetousnes of them will choake vp all care of the Word the desire of them will dispossesse Wisedome and cast it out of our hearts These two things if wee be carefull to auoide then shall our hearts be much more fit to receiue the Word and to keepe it with care when wee haue receiued it The things whereunto wee are here exhorted are giuen vs in charge in the second commaundement of the Lawe vnto which place this verse must be referred Vers. 14. Enter not into the way of the wicked and walke not in the way with them 15. Auoyde it and goe not by it turne from it and passe by SAlomon hath hitherto exhorted vs to wisedome now he dehorteth and calleth vs backe from all manner of euill which might hinder our proceedings in wisedome and first he aduiseth vs to auoid all euill examples secondly he willeth vs to beware of our own way-wardnes and corruptions and to flie from the euill examples of sinfull and wicked men Hee dehorteth vs in sixe verses that is from the 14. to the 20. and his dehortation consisteth of a precept and the reasons of the precept the principall is expressed in the 14. and 15. vers we must haue no fellowship or familiaritie with the wicked and because it is hard to flie from them and because their companie is daungerous therefore Salomon vseth many words to set out the matter shewing indeede that we can neuer be too much or too often warned of them for he saith Enter not walke not withdraw thy selfe from it passe not by it decline from it Much like vnto this Physicke the Physitions prescribe for the plague for they say if a man will be preserued from the plague hee must obserue these 3. things first that he quickly and with all speed flie from it secondly that he flie far away thirdly that it be long ere hee returne to the place againe By this they meane that if the ayre be once infected there can bee no remedie deuised to preserue a man in that place now the plague is more contagious then the wicked are the plague doth no more infect the ayre then the wicked do infect those places wherein they liue and therefore Salomon doth very well to prescribe this remedy for
owne nature and kinde are good yet doe become euill sinfull through vs. This may be perceiued in all the parts of our life let vs then a little fee how our corruption deceiueth defileth vs in many things First this is without all controuersie that is onely the corruption of our owne hearts which causeth vs to be slacke in doing good or to leaue it altogether vndone or else to do that which is euill and odious in the sight of God For albeit many causes may be pretended which sometime may haue a shew of goodnesse yet those causes are but corruptions there is no goodnesse in them Some men are kept back from doing good to their familie by catechizing them because they would not haue all meâ—â—â— talke of them and because they would not hazard the credit of their name Some are 〈◊〉 backe from being zealous in godlinesse because they might stil vse their libertie in buying and bargaining whereby they might prouide for their selues and families And for euery thing they doe they will haue a colourable excuse they will doe nothing without a reason But their excuses are but colours their reasons are very rawe not seasoned with the word They are deceiued through the deceitfulnes of sinne their corruption deceiueth them they are beguiled because they make no triall of their hearts The same thing commeth to passe euen in those things which in their kinde are good To leaue sinne is a very good thing yet if wee doe not herein take heede vnto our hearts we may besore deceiued for when wee be minded and doe purpose to leaue sinne let vs consider the cause why wee purpose and goe about such a thing and we shall often finde that it is not the conscience of sinne but the feare of punishmeÌ„t or the shame of the world which moueth vs so to do The adulterer doth many times abstaine from his filthie adulterie not because that sinne is odious in the sight of God but because it will bring him to open shame among men The theefe without any hatred of theft doth sometimes keepe himselfe from the outward act that hee may auoid hanging and the outward danger of the lawe And that the shame of the world and feare of men doth more preuaile with many than the feare of God it may appeare by this that they wil abstaine from such things whereunto there belongeth shame or for which some grieuous punishment amongst men is appointed as for theft murther adulterie c. yet they will passe by great sinnes for which there is no penall statute as swearing c. For if there were any true conscience of sin in them they would make a conscience of all sinnes but especially of these sinnes which in Gods eyes are most abominable Againe we must not rest when we haue left any sinne as though that were sufficient but we must narrowly search into our hearts to see what cause hath moued vs so to doe for if we doe not with sorrow repent vs of our wickednes and leaue it for the feare of God but forsake it either because it will bee no longer profitable vnto vs or because wee be sickly or olde or weake and take no longer pleasure in it then our labour is but lost our hearts haue deceiued vs. And many no doubt are thus deceiued yea they shew that they be deceiued by this that they can still speake of their sinnes without sorrowe and laugh at others which commit the same sinnes Verily if they had repented of their sinnes the remembrance of them would haue bene grieuous vnto them yea they would be very sorie when they saw others fall into the like sinne But seeing they can laugh and make a sport at it when any man doth it as they haue done most sure and certaine it is that their hearts haue deceiued them they are yet in their sinnes though they haue left them outwardly Let vs proceede a little further that we may see into the corruption of our hearts We purpose to deale faithfully we purpose to heare the word to reade it These things in themselues are very good yet if wee be not carefull ouer our hearts their corruption will pollute and defile them For if we be moued hereunto not with any zeale of Gods glorie but with a care of our owne credit not because in Truth wee would countenance the Gospell but because wee would get some countenance by it the thing good in it owne nature is made euill vnto vs and sinfull because our hearts are not right in the thing And how manie bee thus deceiued may soone appeare by the small fruit which most men doe get by the word For when wee see manie very diligent in hearing of the word yet profiting nothing nor desiring to profite it is vndoubtedly true that those men are deceiued by their owne hearts which are not right with God If there were any conscience if there were any heart or spirit in men they would profit something or at least they would be greatly grieued for their not profiting Moreouer when wee haue brought our purpose to practise and haue done any good thing indeed euen then I say may wee be beguiled if wee take not good heede The corruption of our heart is readie to make vs proude of well-doing whereas indeed we should be humbled it is readie to make vs glorie in that for which we should giue glorie to GOD it is readie to make that an occasion of slothfull carelesnesse which should be as a spurre to make vs more carefull Therefore when the thing is done when the worke is wrought and when all our purpose is brought to passe wee must still be carefull ouer our hearts wee must still haue an eye to them that our corruption bee in no wise hurtfull to that good grace which God hath giuen vs. Thus whether wee purpose to leaue sinne or wee leaue it indeede yet we may be deceiued by our hearts if they bee not right in doing of them Therefore aboue all things we must take heede vnto our hearts otherwise we may doe many goodly glorious things in the sight of men yet our hearts wil one day accuse vs for them our conscience will check and controll vs and God which is greater then our consciences will vtterly condemne vs. Now contrariwise when our heart is vpright with God when it is sound and sincere then will the Lord fauourably accept of our doings and through his Sonne he will count them righteous Thus if we with a pure heart doe leaue sinne though the dregs therof remaine with vs if with a good heart to Godward we labour after goodnes though wee cannot doe the good which we would this vprightnes of our hearts doth please God greatly and he will surely pardon the other imperfections through Christ. True it is that no man can say his heart is pure if he compare it with the rule of Gods word or with the iustice of God and therefore
let vs bee afraide to tell a lye in the very lightest and most secret causes But if this will not at all moue vs yet let vs bee ouercome with the consideration of those fruites which will come of true speaking specially let vs consider of these two First the loue of the Trueth doth breede and beget in vs a great and singular comfort when wee see that herein wee resemble our heauenly Father who is the God and author of Trueth Secondly the loue of the trueth is a speciall helpe to reuoke vs from sinne For as the lyer can so cloake his sinne and set such a colour vpon it that no man can accuse him no admonition or rebuke can take hold vpon him no threatning feare him So the sillie soule that in simple truth doth confesse his sinne is open vnto rebukes and holy censures his heart lieth naked before the word which doubtles will worke effectually to reclaime him from sinne The second thing which we must learne out of these words is this that albeit we must speake the trueth at all times and in all places yet must we be especially carefull so to doe when we be called as witnesses before the iudgement seate For the whole state and order of iudgement doth depend vpon the witnesse so that the Questmen the Iudge and all doe proceed either falsly or truly according as the testimonie of the witnesse is either false or true Last of all we learne that good care must be vsed in chusing of witnesses so that we may not take periured persons or common liers no not such as doe often lie though it be but in light matters but if there be any one man that of conscience speaketh truth in all things he is worthie and fit to be a witnesse This condemneth the practise of the receiuing all indifferently to be witnesses in court and specially such as be knowne to be common liers Thus much for this verse Vers. 6. The skorner seeketh wisedome and findeth it not but knowledge is easâ— for him that will vnderstand BY the skorner is here meant the proud contemptuous man who in the pride of his wit will compasse any thing neglecting yea contemning those holy meanes which God hath ordained This proude and contemptuous skorner shall not finde knowledge By knowledge we may vnderstand not the knowledge of the letter floting in the braine and flowing euen at the tongues end which indeed is not worthie the name of knowledge but the true vnderstanding of the word taught by the spirit which entreth into the heart and worketh on the affections frameth to obedience and assureth of euerlasting life This indeed is healthfull knowledge which the skorners though they seeke shall neuer obtaine And hereunto doth our Sauiour Christ giue witnesse when he saith Many shall seeke to enter in and canâ—ot Now if we would see the cause hereof it is this they doe refuse the right and direct meanes whereby to come to knowledge or else vse the meanes with corrupted hearts For if they seeke and search in the prophane writings of Heathen men or in the corrupted writings of hellish heretikes no marueile if they neuer finde this knowledge For how can they finde trueth in falsehood How can they finde the true knowledge of God in the fained deuises and inuentions of men Againe though they cast off all these and come to the holy word of God yet if their hearts be not sound and right if they seeke profit preferment and vaine pleasure doubtlesse they shall neuer attaine to this holy knowledge For sure if the heart be corrupted when they come to studie vpon the word they shall be made worse and not better by it The experience of this doe we see in many who seeking and searching after knowledge either to get liuings or to gaine credit or to some such like euill and corrupt end they haue beene disappoynted of their hope and haue failed of that which they sought after By the example of others then let vs beware and learne to seeke after the knowledge of God and of godlinesse in the written word of God which onely is able to make vs godly Againe aboue all things let vs take heede vnto our hearts that they be vpright and sound in seeking for it Now for the triall hereof let vs examine whether we seeke knowledge that we might be better able to glorifie God and to profit our brethren let vs examine whether we seeke Christ for Christ whether in Christ we seeke nothing but Christ and this if we can truely see and feele euen in the truth of our hearts then our heart is vpright then haue we before vs a right end then doe we rightly seeke God and he whom he hath sent Iesus Christ euen to the saluation of our soules True it is that the Lord may and doth often bestow liuings riches and such other outward helpes and benefites on his children but they doe not chiefly seeke these They take these as an handfull yea as an ouerplus of his fauour but their hearts are not set vpon them Their loue is set vpon God and vpon his glorie that they especially labour for that they doe toyle and trauell about and that is the ende of all their labours in what measure they obtaine that in that measure they be quiet though they want other things but in what measure they doe not finde that in that measure are they grieued though they abound in outward things WheÌ„ a man is of this mind when he hath this heart when he hath this good will to learne then among many other blessings he shall be sure to finde that which followeth in this verse Knowledge shall be easie to him that will vnderstand There be two things whereat many men are much offended and whereby they are driuen from that due care which they ought to haue of the word The first is because they see that great and wealthie men of this world little esteeme it and make light account of it But men should know that the affections of such are for the most part weaned from the word their loue is set vpon their profit vpon their pleasure and vpon such other things below Now the minde and heart being forestalled yea and surcharged with the liking of these things they cannot with desire receiue the word into their soules and seeing that they haue little liking of it and lesse will and desire to learne it no maruâ—ile though it be as vnsauourie salt vnto them The second thing which feareth and offendeth many is the hardnes of the word Oh say they we would gladly learne indeed but the word is so obscure and hard that indeed it cannot be learned See the shamelesse vngratiousnesse of some men who to cleere themselues will lay a fault vpon the holy and pure word of God But know this O man that the word is hard because thy heart is hard through sinne Couetousnesse anger
holy Ghost hath giuen sentence vpon such that if they labour not to liue godly they be but fooles yea the more knowledge they haue so much the greater fooles they be if they doe not for conscience sake practise the same We see then what we must doe if we will not be counted fooles Now all of vs be we neuer so simple witted would be loath to be counted fooles and indeede the name is most reprochfull and will grieue a man at the very heart Therefore our Sauiour Christ doth recite it among those words that kill and murther saying Whosoeuer saith vnto his brother thou foole shall be guiltie of hell fire But howsoeuer grieuous it is yet in truth we are such if hauing knowledge we doe not bring it into practise This then must be forcible to make vs to ioyne a godly life with good knowledge and good workes with a liuely faith if before the Lord wee will not be accounted fooles Vers. 9. A foole maketh a mocke of sinne but among the righteous there is fauour THe heart of man is fraught and filled with much grosse and filthie corruption but none is worse than that which is here spoken of that a man should make a light matter of sin It is strange and very monstrous that it should be so and yet by this place we see it doth often so fall out Yea in another place the holy Ghost doth testifie and we know that his testimonie is true that the foole doth make euen a sport and a pastime of sinne Our own dayes will confirme the same For come vnto an adulterer to a false witnesse bearer and to such grosse sinners tell them that God is angrie with them that he will be auenged on them as he hath been vpon others for such sinnes and what I pray you wil they do Surely he that is filthie will be more filthie and the false witnesse will mocke at iudgement And what is this but to make a mocke and a â—est at sin â—ay what is it but to make a God of sin and to serue it in steade of God and how do they grow vnto this height and excesse of sin Surely one chiefe cause is because they be not plagued like other men because the mercy of God doth hedge them in on euery side and because they passe their time in prosperity and pleasure O what a monstrous thing is this that a man should bee made worse by the goodnes of God how miserable is that man that will make the mercie of God an occasion of his owne miserie how vnthankful is he that the more benefits the Lord doth bestow vpon him the more he will heape sin vpon sinne nay how worthily is hee destroyed that will abuse the vnspeakable louing kindnes of the Lord to his owne destruction And that there should be such the Apostle Peter foretold vs In the latter times saith hee shall come mockers which shall aske for the comming of the Lord as though hee would not come at all But these abuse the goodnesse and bountie of the Lord who would that all should be brought to repentance They therfore doe treasure vp wrath for theÌ„selues against the day of wrath wherein the Sonne of GOD shall come in iudgement and fierce wrath against them that haue made a mocke of sin haue not been led to repentance through his long patience and louing kindnes Now seeing the iudgement of God will lay hold of all those that lie in sinne and seeing we can neuer comâ— out of sinne so long as we make such light account of it let vs knowe that although one sinne is lesse than another and although a sinner in thought may bee counted a little sinne in respect oâ— a sinne in outward act yet in very deede and before the Lord no sinne will bee counted little For the infinite iustice and mercie of God is violate euen by the least sinne and therefore no sinne can be counted little for euen the least sinne is sufficiently able to condemne and confound vs from the presence of God Againe if the Lord should set the least sinne vpon our consciences and suffer our consciences to checke vs for it and Sathan himselfe to burthen vs with it doubtlesse it would be so heauy and grieuous that we should not be able to abide it How then can wee make light account euen of that sinne which of all other seemeth least Moreouer the Lord will not onely condemne the wicked as for their great so for their lesser sinnes but hee will very sharpely correct yea and seuerely punish euen his dearest children for those sinnes which in our eyes do seeme most small Thus was Adam thrown out of Paradise for eating of the forbidden fruite Moses for speaking of an angrie word dyed in the wildernes and could not be suffered to come into the promised land Ezechias did but shewe his treasures to the Ambassadors of Babel and for that sinne they were all caried into Babel yea the holy temple was spoyled the holy vessels were prophaned and their glory was giuen into the enemies hand Iosiah did goe to warre against his enemy and the enemies of God and that onely to keepe them out of his own land yet because he did not aske counsell at the Lord therefore hee was slaine in the battell What sinnes are lesse than these and yet see how sharply the Lord did punish them in his owne children and can it bee then that any sinne should be counted light Besides though it were graunted that some sinne in it selfe were but little yet for this cause could it not be counted little because in time it will draw vs and driue vs into grosse offences But seeing that in truth the least sinne is too great then how much the greater must we thinke euery sinne to be considering that it commeth not alone but either presently or shortly after bringeth in great transgressions Last of al seeing that the least sinne could not be forgiuen but by the death of the Sonne of God so that he must suffer the very pangs and paines of hell for the least sinne that euer man committed seeing that euen our least transgressions caused him to be accursed and in the extremitie of griefe to crie My God my God why hast thou forsaken me Where haue we the face or how can wee finde in our hearts to make a mocke of the least sinne Well then let vs know sinne to be sinne and labour to be sorrowfull for euery sinne so that although we be not in like measure sorrowfull for all yet let vs take heede that no sinne escape vs without some true and godly sorrow then shall wee finde fauour among the righteous yea then shall we obtaine mercy from the Lord. For the lesse wee fauour sinne the neerer we be to the fauour of God and the more we hate sinne the more we shall be sure to enioy the louing kindnes of the Lord yea
and Correction MAny thinke to priuiledge themselues from the name of Sinners by reading largely and reprehending plentifully the sinnes of other men counting it a compendious way to credite by building gorgeously on another mans discredit and ruine 2 Flesh and blood will ease it selfe superiours looke to inferiours and inferiours to superiours but euery man must looke to himselfe 3 As an house being on fire if it may bee quenched it is best to vse water onely but if it bee like to endanger and set on fire the houses rounde about it is best to pull downe the house quickely so if offence being raised it may bee quenched with water vse water and let the house stand still but if fire burst out on euery side then pull it downe When the Viper will still bee a Viper and retaine his poyson though the charmer charme neuer so wisely the Apothecary takes him and makes a Triacle of him to expell poyson out of others so if a brother will not be admonished if he will not leaue his poyson make triacle of him that he that would not take heede of others should bee made a preseruatiue for other to beware by him if euill will not be taken from one in Israel then take away the euill out of whole Israel If we must needes see somewhat dead it is better to see a dead arme than a dead corpes When men will harden themselues God in his iudgement makes them as an adamant and when they grow so hard it is good to cast them out 4 We are giuen to display euery sinne yea the least in others and to conceale and bury many graces yea the best in others 5 Such as be fallen must be restored with the spirit of wisedome and lenitie Such as be falling must be vpholden by al good meanes speedily least they fal so dangerously as that then cannot be recouered 6 In an euill report or vniust censures of men it is not good straightway to be angry but to fly to Gods prouidence and to desire to profit by them 7 Because we do not to men that good which we should doe God often suffereth them to report and speake euill of vs. 8 Though we may be discouraged to deale in exhorting or dehorting admonishing or reprouing or any ecclesiasticall and Christian dutie yet being called of God we must aske wisedome of him who will send wisedome to blesse his owne ordinance 9 It is a dangerous thing to haue a proud spirit with a vaine minde 10 The drunken peace of hypocrites must not be suppled with oyle but pierced with a speare 11 If we be reproued for sinne of man let vs feare the reproofe of God It is our great corruption that wee are sooner brought to leaue a sinne when man doth rebuke vs once than when God doth threaten vs often 12 It is a good thing sometime to haue enemies For we often are more afraid to sinne least our enemies should reproue vs than wee make conscience of sinne least God should condemne vs. 13 Although the wicked speake euill of vs let vs be content indeede a good name is better than a precious ointment but remember that the Lord had made vs all priests and therefore let vs offer vp our good name to his glory and if the wicked will bring coales of iuniper let vs sacrifice vp our good names and with Paul let vs say I esteeme it the least thing in the world to be iudged of you it is the Lord that iudgeth and there is a blessing propounded for them that are so euil spokē of But there are foure hundred Prophets that speak against you are they all deceiued Many eyes see more than one True if it be spoken of the like for one Eagles eye seeth more than a thousand owles eyes and as Salomon saith One man that feareth God is better than a thousand sinners And Paul saith what haue I to doe with them that are without God shall iudge them Vpon which words a learned man biddeth vs obserue how the Apostle accounts euil men as nothing wherefore seeing the wicked are so vile and so vaine one is better then many of them therfore their censures and calumniations not to be regarded CHAP. XVII Of Ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse AS it is a fault to vse vnnecessary ceremonies which with the peace of the Church may be left so it is faultie to leaue a good ceremonie which hath a good vse and no superstition with it 2 The Lord commanded Exod. 16. 33. an Homer full of Manna to bee reserued as a monument for posteritie And so it was kept by the Lords commandement and therefore not abused to superstition as the brasen Serpent and Gedeons Ephod which because they were without Gods commandement reserued therefore they were quickly abused But this Manna and the Alter which the Rubenites made hauing a warrant of Gods commandement were not abused Where we learne that in bringing in ceremonies and rites into the Church wee ought to thinke that if they haue not their warrant from the word of the Lord they are like to be vsed without fruit and in danger to be turned to hurtful superstition but if they haue their warrant from the word of God that the Lorde hath commaunded them then may they haue very profitable vses in Gods Church And they shall neuer be so much abused to doe hurt as they shall bee profitable in the right vse of them And therefore in bringing in ceremonies and orders we must aske counsell of the Lord that his word may be our warrant 3 The more ceremonies the lesse truth 4 This is a generall rule whatsoeuer separateth man from God or man from man is abrogated but whatsoeuer conioyneth man to God or man to man is left still In this respect the whole Law is abrogated according to the rigour of the curse for otherwise wee could not stand before God So in Christ now hauing found reconciliation we are more bound to keepe the law morall then the Iewes because Gods commandements are more cleerely reuealed and greater strength is now giuen against sinne therefore nothing is taken from the law that we should be carelesse but the curse and condemnation of the law is done away that wee may haue an entrance to God with boldnes Whatsoeuer separateth man from man is abrogated and so the ceremoniall law is abrogated that which is meerely ceremoniall is meerely abrogated and that which is in part ceremoniall is in part onely abrogated as the Sabbath 5 The Apostle 1. Tim 4. 1. prophecieth of certaine spirits of error which should superstitiously forbid the vse of Christian libertie but 2. Tim. 3. he speaketh of another sort who among many other properties should be louers of pleasures more then louers of God The former are said to be in the last times but these in the last daies one degree further
worse than the former times which Salomon saith is follie to aske The sight of some present iudgements are an amazing without knowledge of some of the former times they of the former times doubtfull without these So there are two vses of this prudence and certaintie The third vse is that the workers of vanitie may know that they are seene which thinking they are not say in their secret hearts who seeth they thinke they walke in a clowde but this would restraine them from much wickednesse But there are two sorts of the contrarie the one of them that will not set themselues to inquire what is amisse as those that follow Absalom and Ishmael There be others that see and will not as the souldiers the other are blinde these blinde themselues and the people There must be one Elias to see and that to keepe the wicked in awe To conclude this with Augustine graunt me this one simple request which is that you would come and see and yet after ye shall examine it ye shall finde that there is not any one greater thing to be respected CHAP. XXVII Of faith iustification by faith of iustice and iust men and of feeling THere is a generall faith that is common to the godly with the wicked and a particular faith the generall faith beleeuing that God is and that he is such a God as he is manifested to be in his word the particular faith more neerely applieth the things spoken of God to our selues This particular is either of the Lawe or of the Gospell of the Lawe as an actiue faith of the Gospell as a passiue faith That I call actiue which apprehendeth that which the Law promiseth that is if we keepe euery iot of the Law and continue in it we shall liue by it That I call a passiue faith which apprehendeth that which the Gospell offereth that is righteousnesse done by another and imputatiue not done by vs as inherent as when we seeke the doing of the Law not within our selues but without our selues beleeuing it to be done by another which we so through faith doe attaine as if we should fulfill the Law in our owne persons The actiue faith was in Adam and it may be in the diuell and most wicked and yet none of them hauing the iustifying faith for Adam knew that so long as he kept the will of God he should liue who at that time had not passiue nor iustifying faith because as it was needlesse so it was vnknowne to him no sinne as yet being committed and therefore no obedience of any other Mediatour for the forgiuenesse of sinne required The diuels may haue this to beleeue that had they not broken the law of God they should haue liued and not haue seene damnation so may also the wicked beleeue and yet because neither of these doe beleeue that they shall be iustified before God by the righteousnesse of another couering their vnrighteousnesse they haue not the true iustifying faith The actiue faith is either of the iustice of God or of his iudgements of his iustice either in bidding good things or in forbidding euill things of his iudgements either in promising life to the obedient or in threatning death to the disobedient The passiue faith respecteth both the end which is saluation it selfe and the meanes which bring vnto the end the end as to beleeue that Christ Iesus is made of God to vs wisedome righteousnesse sanctification and redemption the meanes as the right vse of the word prayer and Sacraments c. 2 They which beleeue not Gods word and holy promises cannot perceiue when he fulfilleth them Moses beleeuing the promises of the Manna before did behold and consider of the trueth of all Gods promises when he saw them performed but the Israelites not beholding it before now when God performed it they knew not what it meant This we see in the threatnings of God which when they are not beleeued then if the Lord strike such with sickenes c. they thinke it is fortune or some other chance and so profit nothing by it And so when the Lord helpeth out of any danger and we beleeue not his promise made to vs before then we attribute it to physicke or some other meanes and so are neuer thankefull 3 If we cannot rest by faith in the fauour of God though we want outward things it is certaine that we neuer truely esteemed the fauour of God and those neuer felt truly the forgiuenes of their sinnes which hauing it cannot be content to forgoe other things we must then learne to rest in the fauour of God whatsoeuer it bringeth with it 4 This is true faith when we yeeld to the word and beleeue it though we feele not the effect for when we beleeue after experience this is experimentall and hath not such commendations And this is so also in the threatnings when we measure them not by our senses but when we heare him threaten vs for some sinne which is in vs then we certainly beleeue that he will punish and therefore we tremble and studie to preuent that wrath And as we preuent the threatnings by giuing credit to the bare word so that is true faith in the promises when we beleeue them though we feele not the effect for feeling is the effect of faith Therefore when we are in miserie euen then hearing and recording Gods promises we must beleeue them and rest in them though we feele not present comfort And this is the cause why we cannot see God when he accomplisheth his promise because at the first we did not beleeue his word when we heard it And this is the cause that sinners cannot yeeld when they are punished but doe make a stumbling blocke of that which should leade them to repentance And this is the cause that any of Gods children doe profit in humilitie before God by afflictions because they first gaue some credit to the word though in much weakenes dulnes But the wicked are so by the diuel bewitched that they can profit nothing by their afflictions because they first hardened their hearts against the word 5 Noah Iob Zacharie Cornelius were iust men but we must know the two Courts of Iustice The first is the Kings Bench where yee haue strict iustice the other is the Chancerie where there is a mittigation of that strict course of iustice In the first court there is none found iust in the second court of acceptation some are accepted for iust men By his strict iustice God requireth that we keepe all the commandements that we haue but one ende that we neuer swarue from God In his court of acceptation he requireth first that we haue an endeuour to keepe all a full purpose to haue respect to all to flatter our selues in no sinne but being tolde of it to be readie to lament this God for his Christ accepteth for obedience to all his commaundements Secondly for
our end if we haue a generall intent though we faile in some God iudgeth the lesse by the greater Thirdly if we be willing to lose in sundrie cases our goods and all we haue rather than displease God Fourthly God accepteth for continuance if we striue to continue if we fall yet seldome and rise quickly and runne more swiftly In respect of our neighbour God accepteth vs if we keepe our vocation till for the further benefit of the Church we be called for Secondly if we be readie to commend good things in others as well as in our selues and for that no man can be wholy loued euery one hauing many euill things in himselfe if when and where sinne ceaseth our hatred also cease and that we be readie also to giue him our helping hand to pull him out In the courts of men we may say boldly some men are iust of whom the Scripture saith they were iust in their generation when they with whom they liued had nothing to lay to their charge and if they write a booke against them they might as Iob saith carie it on their foreheads And God iudgeth now by Christ and he is the Mediatour 6 Faith teacheth vs to iudge of things not according to the shew but according to the end for it seeth what kinde of pleasure bringeth sorrow and what kinde of sorrow bringeth ioy in the end If Moses hauing the word in Aegypt but by traditions yet had a cleere iudgement of things by faith how much more ought we to striue to this end which haue the word cleerely reuealed vnto vs 7 In persecution it is the chiefest grace of faith to suffer death for the truth if neede require but if we cannot attaine to this yet to forsake all that we haue and to flie rather than to communicate with the wicked Idolaters and to dwell with false worshippers yeeldes a good testimonie of a true faith For so Christ and his Apostles did yet some may better flie than others 8 Euery faith is not a iustifying faith but that which continueth in temptation and bringeth fruite in patience Wherefore let none presume on his faith till he see it tried by temptation 9 Moses had a weake faith yet was he carefull to be strengthened and therefore fled to the Lord for succour So must we in all our doings and troubles repayre vnto the Lord by prayers so that we come in reuerence keeping measure willing to be satisfied and trusting in the grace which the Lord giueth vs. 10 By faith we haue the right vse of Gods blessings and by vnbeleefe we are depriued of the benefite of them yea they are often turned to our hurt if wee obserue not the rules that God hath giuen Desire we then to haue the pure vse of Gods blessings let vs by â—aith receiue them set our hearts vpon God that gaue them not seeking our owne praise applying them to the benefit of our brethren If we haue this testimonie when we want them we shall haue ioy because we vsed them well whiles we had them But if we be in want and then remember we had them before and our consciences tell vs that we haue abused them this will depriue vs of all comfort and increase our sorrow 11 The more familiarly God commeth neere vs the more we goe from him It is the great mercie of God to see by faith the inward and spirituall blessings of Gods elect and by faith to see the secret curse of God in the wicked 12 The forgetting of the worke of God either in our selues or in others is the decay of faith 13 If God watch ouer vs when we sleepe in vnbeleefe much more will he doe it when we wake in faith 14 He that beleeueth in many meanes will also beleeue without meanes Gods benefits are as vailes betweene him and vs. 15 The children of God may aske of the Lord their doubts so that they obserue first that we hold our selues within the compasse of Gods truth which we must doe generally though we cannot see a particular thing by reason Secondly that we come to aske with reuerence and feare Thirdly that we doe not so much dispute with God as powre out our supplications before him Fourthly that we be willing to be resolued and not willing to continue in nor nourish a doubt in vs. Fiftly neither must we looke for miracles but be content that the Lord will giue vs by his word the certaintie of his most holy will 16 There are three things whereby we may knowe whether we be in the right way or no and they bee precious and deere in the sight of them that haue a care to please God The first is their grosse temptations for many trusting to good talke good edâ—cation good companie and thinking themselues well setled are content to rest in these meanes and trauell not to see their inward corruptions and priuie temptations which if they be burthensome vnto vs and make vs as it were sicke to carrie them it is a good token The second thing is by marking our affections if we loue nothing so much as the fauour of God feare nothing so much as the losse of it hauing found it if we carefully keepe it and hauing lost it if wee bee neuer quiet till wee recouer it being content to want all things to haue it not staying in the possession of all things if we want it this is a good signe for it is good to knowe the state of our affections because looke where willingly they rise and rest there is our state to be seene Thirdly we may comfort our selues if we feare God in prosperitie as well as in aduersitie and loue God in aduersitie as well as in prosperitie For euerie man can feare him vnder the crosse as Pharaoh Saul and Balaam and euerie man can praise God in abundance as who praised him more than Iobs wife in prosperitie 17 As a mans desire to any thing groweth or decreaseth so doth his endeuour and labour for the meanes If thy desire be strong then shall not light occasions withdraw thee from the meanes but it must be a violent occasion and let that shall stop the passage of thine endeuour and seeking after the meanes This may be a rule to measure thy selfe by and to examine thy proceeding in Christianitie If thy desire to the word of God be but weake then is thy care and trauaile but small but if thy desire be doubled then it becomes loue which putteth out of vs a vehement and carefull trauaile and seeking after it and of auoyding the contrarie meanes that may withdraw thee from it or quench thy desire None can hunger but hee that feeleth himselfe emptie no maruaile then if hee haue no hunger which feeleth not his owne wants seeing that feeling is the fountaine of hunger as if our feeling be of sinne then our hunger is after righteousnes and holines For
without sense of the conflict of the lawe of the members and the spirit as Rom. 7. 24. Sixtly hee is stirred to doe well by some worldly reason liking his fancie and fleshly appetite not constrained by the mercie of God as Psalm 1 30. 4 Rom. 12. 1. or by the loue of Christ as 2. Cor. 5. 14. Seuenthly he doth more often regard the feare fauour and praise of men than of God and his priuate commoditie than that of his brethren These are his characters and yet eightly hee hideth many things vnder the cloake of popularitie and guilefull affected clemencie So did Absolom hide his vnnaturall treason So did the troublers of the state of Rome with their Leges Agrariae Ninthly vnder the cloake of keeping companie with those vpon whom wee may beare our selues bolde and which may back vs when we haue done euill Tenthly vnder the cloake of clinging to their companie which are good men and are wel thought of not to better our selues but to credit our doings the more and to make vs more commended to the people as Nouatus did vpon his confessions Eleuenthly vnder the cloake of lawe and execution of iustice when some other wicked affection is the cause of their doings and the law but their pretence as Iezabel in putting to death Naboth did it not for the vineyard but to see iustice kept and as the Lords of Persia against Daniel Twelfthe vnder the cloake of religion zeale and conscience when deepe in their hearts they hide some other meaning as Simeon and Leui in procuring the Sichemites to be circumcised as Absolom in making the shadow of his conspiracie the performing of his vowe in Hebron as Iezabel making the way to bloodshed on the innocent by the proclamation of a fast as Caiphas adiuring Christ in Gods name to make them knowe who hee was that way to take him 11 Hypocrisie is seene when sinne most lieth dead vnder a cloake and most lieth in a closet wherewith God is displeased that when wee make no conscience of sin in close places our priuie sinnes shall breake out in publike places 12 The holy Ghost Ezech. 24. 6 compareth hypocrites to a pot that outwardly seetheth but within the scumme remaineth And Hoseah in his 7. chapter compareth them to a cake whereof the one side is well baked and the other side is plaine dow And Christ compareth them in his daies to such as wash the outside of the cup and platter but leaue the inside filthie Our common similies whereby wee resemble these men is a course cloath hauing a fine list 13 When two gentlemen ride on hunting it is hard to discerne each others houndes because they are mingled together which afterwards is more easilie done when the hunters are seuered euen so so long as God and the world walke together it is hard to distinguish betweene the heires of the one and of the other but when they are seuered by the crosse it will surely bee seene who be the children of God who be the heires of the world 14 In naturall men wee finde these markes first that naturall men measure others by themselues so did these brethren iudge of Ioseph So doth the world iudge hardly of Gods children because they are vngodly themselues so those that thinke to correct or admonish in anger think that others do so too because they come of fashiō to the Church they thinke so of others When we are readie then to thinke euill of others let vs take heede we be not so our selues and let vs learne to leaue this for the sinne is great For first wee beare false witnes against our brother Secondly wee be enemies to the grace of God in them because in this our corruption wee cannot iudge well of them The readie remedie is to pull out the beame out of our owne eye and to iudge charitably of others Secondly a naturall man doth more abstaine from euill for man than for God and so will it bee till the feare of God be setled in vs to teach vs Gods prouidence in things to come and his iudgements in things past This was with Esau because the daies of his father were at hand So many are now restrained by the magistracie which otherwise would do euil so long as it is with vs thus wee are but hypocrites and not regenerate The remedie is to consider Gods prouidence to commit vengeance to him to ouercome euill with goodnesse and then shall wee doe things for conscience sake and not for feare Thirdly the torments of an euill conscience is the punishment of sinne the wicked shall flie when none pursueth whensoeuer then our conscience doth trouble vs let vs knowe that our sinnes are in vs whereof we are not purged When we feare men it is either for the want of the assurance of Gods mercifull prouidence or forgiuenes of our sinnes or for that wee haue done the like to others as Caine thought euery one would slay him because he slew his brother If wee haue not done them harme and yet feare as Abraham did Abimelech then it is the want of Gods prouidence which riseth of the want of the forgiuenes of our sinnes for if wee feare the creature it is because wee are not reconciled to the Creator The remedie of this feare of men is to learne faith in Christ for the free forgiuenes of our sinnes and the assurance of his prouidence then shall we say wee feare not what man can doe against vs yea then shall wee deale vprightly with others so that if then others deale euilly with vs and we pay them the things which we neuer took we haue the comfort of our conscience and are blessed because we suffer for wel-doing 15 In manners men will first listen to wicked counsel then take pleasure in their companie till at last they communicate with them in their euils an◠as they grow in liking of those euill counsellers so doe they loathe those that giue good counsell and despise them yea when the Minister speaketh priuilie to them by admonition or openly out of the word they thinke hee speaketh of purposed malice and hatred against them and so shut their eares and harden their hearts when any thing is spoken for their amendement but if a word be spoken which concerneth another or else may cherish them in their sinnes that doe they greedily snatch and lay hold of All which sheweth that men are the cause of their owne hardnes for when the Lord cannot preuaile by his word then leaueth he men vnto themselues which stay not till they come to hardnes This must teach vs with feare to examine our hearts to proue what loue of the truth remaineth in vs and what liking we haue of lies what hearts we beare to those which giue vs wholesome counsell to reclaime vs from sinne or whether wee rather incline to those that feede our eares with such wordes as may
too much or too long whole daies from morning vntil night til we be set on fire with them We come to be too effuse Nabals feasts are like the feasts of a king he being but a countrie farmer 14 This is a general rule wantonnesse is the beginning of sinne we see in Esau to what great prophanenesse his wanton pleasure in hunting grew So in the Scriptures there can be found none other beginning of Salomons fall but this that 1. Reg. 5. when he had spent seauen yeeres in building the house of God hee spent thirteene yeeres after in building an house for himself This was scarse a good propertie to bestow thirteene yeares on his own house and seauen yeares on Gods house and the Apes and Peacockes that hee brought into the Land set the people on such vanitie that they vanished awaie in their wanton thoughts Idlenes and trifling be the callings of Gentlemen now adaies as also needelesse expenses 1. Tim. 5. CHAP. XLII Of Inuiries offences and controuersies WHen an iniurie is offered thee the Lord doth trie thee what loue patience and meekenesse is in thee to blesse them that curse thee which will followe if thou be the childe of God contrariwise if thou requite euill for euill then doth the Lord shewe vnto thee the corruption which thou must labour to pull out of thee if thou wilt ouercome 2 When we see that others stand in neede of our helpe and wee are able to helpe the Lord requireth our obedience 3 Meditations of GODS promises and prouidence will driue from vs all desire of reuenge 4 We must not tarry vntill others reconcile theÌ„selues vnto vs but as God doth rather oftentimes by heaping his benefits than powring his plagues vpon vs shew vs our sinnes so must we rather by courteous dealing than seuere handling shew others how they haue offended vs. 5 The more Pharaoh restrained the more Moses stood in the thing that was commanded coÌ„trary vnto those which making a mingle mangle in religion yeeld in some things but wee must not yeeld a lot of that the Lord requireth although in worldly matters wee ought for peace to yeeld one to another In religion it skilleth not how little the matter seeme for which we doe contend The least thing that God commandeth is great in the sight of God and Gods children haue been punished for small offences in appearance as Moses and Aaron for grudging were debarred from the land of promise Iosiah was slaine because he asked not counsell to goe to warre which may teach vs to beware of the least offences It ought not to be condemned nor counted precisenesse not to giue consent in the breach of the least thing though we may beare them when they cannot be redressed but not with consent 6 Shall we be contentious I thinke no nature is so misâ—reant that it doth delight in contention if any delight to dwell in Meshâ—ch as Dauid calleth it I would he had a tabernacle there if any delight in contention I wish no more harme than that he may be neuer without it What then shall we blot out controuersies That were to teach the spirit of God wisedome Could he not as well haue said let there be peace as let there be light â—ay God hath ordained there should be contentions and not onely permitted them but saith they must be and such as be about the waightiest matters in truth called heresies 1. Cor. 11. Then it is a dreame of idle braines that any good can be receiued without controuersies and as the Prophet Esaiah saith without the barking of some dog or other It is not so in euill things they are receiued with silence what then shal we play the pots and aske the potter a reason of his doing Albeit I like not that humor of men which wil search out the reason of God his doings when they know his flat wil yet in this we may because he hath set it downe There be three reasons first that those That are stedfast may be approued we will haue it in this As Sathan did to Iob God called him what saiest thou of my seruant Iob Liueth he not vprightly No grandmercie said he for he hath all blessings of thee but take away them and then c. Secondly there are cities to be gouerned and to that ende we must vse our talent Iohn reproued the Scribes and Pharisies and came to reproue Herod Samuel reproued Ely and came to reproue Saul that might haue smitten off his head Thirdly that the Diuell may haue the greater ouerthrow that as God triumphed ouer him in Iob so in our constancie he might doe the like Then controuersies are necessarie How then is it that God is called the God of glorie and peace that Christ is called the prince of peace the Gospell the Gospell of peace the Ministers the Ministers of peace of glad tydings and vnitie commended so generall Surely it is the fault of our age to deliuer the word by halfes and so I say that he that teacheth peace to be good simplie without exception teacheth an errour Therefore peace must be peace in truth and for this cause Christ saith I am the way the life and truth for to haue contention with such as hold not in him is no breach of peace Nay the wicked among themselues haue no peace it is but truce they haue couenanted with hell for a time a day a few yeares or as the rearme of their life and then is great and euerlasting debate we may see it in the first agreement among the wicked The serpent disputed with Heua vntill she had yeelded then all was quiet vntill the euening but then came one brake the truce Separate peace from truth and peace is no peace The reason therefore is set down Ps. 138. Lord thou hast magnified thy truth aboue al things therfore aboue peace And that I fal not into that error aforesaid my selfe I will tell you what truth is We thinke we are at peace haue vnitie perfect among vs if we be of the same religion and we agree that we must and wil be all Protestants but the fathers haue al distinguished truth into three parts First truth of doctrine in religion Secondly of life in our conuersation Thirdly of iustice in giuing preferments Vnlesse a man hath al these he hath none of them and if in all these be peace I will seeke ensue after peace as saith the Psalmist if any offend in these I will not haue peace with him We knowe that veritas doctrinae hath had witnesses martyrs so haue the other two though they send vs not to heauen in a firie chariot but an euil name which euery maÌ„ for their stakes must prouide to suffer we must be in this as Christ when he kneeled before his father in the garden If maÌ„s saluation may be wrought let this cup passe if not thy will be done So
God which is his arme to draw vs to saluation when it hath beene a little while among vs it is a thing smally esteemed wheras cōtrariwise in those places where it is newly recouered they flocke together farre and neare and will make it their talke and songes and whole delights The like reason is of the Sacraments other blessings of God which while men doe vse of fashion and custome or else doe rest in the outward thing not looking into them nor beholding the spirituall grace offered by them it cannot be but that they must needs fall into a superstitious abuse of them or else despise and loath them 7 Our Sauiour Christ giueth two notable titles and commendations to the exercises of the Church Matthew chapter 7. verse 6. he calleth them holy and precious First for holines we know there is no sound holines but in the Lord or of the Lord and therefore it was said holines to the Lord it was the inscription of Aarons miter And it is said in the Gospell that none is good but God that is none is essentially good but God the word the Angels so forth are holy but in respect rather of some thing receiued than of their own nature and so the word is holy after a double manner either for that it commeth from God who is perfitly holy and it is of the nature of him or else for that by it we receiue holines and are made holy For the first it is sure that the law-giuer doth alwaies impart to the lawe something of his owne nature and therefore among the heathen looke what kind of men set downe the lawes the law had a smacke of their disposition Solon a very moderate man his lawes were very moderate and tasted much that way Draco his lawes were seuere like to himselfe and therefore they were said to be written with blood So are the Lord his ordinances they comming from the holiest of all carie frō him in them a sensible rellish of holines and are vnited to the nature of God And as the law commeth from one holy and so teacheth holy things likewise cōmeth holines into our hearts by applying them therevnto our hearts of themselues not being holy and so the law hauing a qualitie of God himselfe it hath it not for it selfe alone but for vs. In this respect as the law is liuely so it is a quickning law making aliue as the word is wise so it maketh wise as it is holy so it is a sanctifying law making vs wise For preciousnes the Scriptures sticke not and cease not to set a price of the word as Psalme 19. and 119. Dauid compares it to spoiles a thing full of precious things wherein are things of great price And yet for that in spoiles are things of all value some more some lesse precious after he compares it to gold then to fined gold afterward to much fined gold yea to thousands of gold and siluer and not contenting himselfe he ioyneth to gold precious stones and least yet he might say too little he compares it to all manner of riches The reason hereof is this that for as much as the soule of a man euen of him that perisheth is precious and the soule of euery good man more precious then the soule of the holiest Christ Iesus is most precious Now for as much as the Gospell hath it foundation in opening of the signe of the blood of Christ therefore the Gospell in a singular degree of excellencie must needs be most precious 7 When some penitent sinners are executed for theft we see they are more grieued fo◠whoredome than for theft because it brought them to theft but most of all they sorrow for neglect of the word which hath made them most loose in al their life Seeing then this is warranted by the experience of our times let vs take heed we neglect it not but see the want and neglect of these meanes to be the cause of other sinnes but if we will not doe this the Lord will punish sinne by sinne which is most feareful for this is the only meanes to keepe vs from sinne to heare the word pray giue thankes heare admonitions receiue the sacraments with reuerence and in truth As these meanes doe keepe vs from sinnes so do they recouer vs from them when we are fallen thereinto as when great trouble is vpon vs pouertie disquietnes against these the word of God doth giue a remedie teaching vs that as it came by Gods prouidence so he must take it away contrarie to the familie of loue who denying the prouidēce of God attribute it to outward causes Example of a man which sayd his sicknes came by Gods visitation they replyed vnto him did you not take cold he answered that is but a meanes to serue his prouidence so the familie left him For we take cold often and yet are not sicke because the Lord hath all things in his hand to dispose at his pleasure and then shall we rest in this when we are certainely perswaded of this doctrine Psalme 32. The Prophet saith that before he acknowledged his sinne moysture was turned into drought but when he confessed his punishment was taken away so Iob. 33. when men wil not profite by his word then the Lord wil seale this former doctrine by a correction which if we profite not by it will lie so long on a man that his bones shall sticke out being in this case if the Lord reueale him this he shal be restored to his former state It is plaine that the cause of these corrections is the neglect of the instruction of God in his word which if we would throughly giue ouer our selues vnto we might be sure that no presumptuous sinne should preuaile against vs. But if we esteeme not the word of God or receiue it so as that we profit not by it then let vs not maruaile though the Lord doe visite vs and that in great mercy too if we can be brought so highly to esteeme of the word and of prayer as of nothing more CHAP. XLVI Of Magistracie or Gouernment AFter that Iethro Exod. 18. 21. had tolde Moses a better course in the gouernment of the people hee describeth what manner of men they should bee and to the properties which are there set downe there may be added three in the first of Deuteron vers 13. First then Magistrates must bee wise that is skilfull in all those causes which shall come before them otherwise if they be not men of knowledge they be not fitte for that place Yea though they bee well minded and willing to doe good yet if they haue not knowledge of those things which they must deale in it is not sufficient For as in handicraft matters a good man is not straightway a good Artificer So and much more is it in this waightie calling 2 Secondly it is required that they bee endued with prudence or experience for Sapientia and
hell what if there be a punishment So when we haue made vs a commandement to our selues out of that Pasâ—e feede then at length we shall come to say what if Christ his meaning was not sometimes and by another Then they would giue that they got and a thousand times as much more if they had it to be ridde of that if peraduenture In a doubtfull precept note that which is lesse Austin hath this rule This sense is good and godly and so is that holde both for feare of quidsi what if I tooke the wrong sense In a matter of controuersie remember both waies Who would not be their schollers who may be so indifferent but it is not so There is a rule out of Seneca I doe the rather alleage him because the fathers tooke many things out of him and I suppose there was in him something aboue nature One wrote vnto him to knowe how he might knowe riches were not the chiefe felicitie and that vertue was He sent him word that whether vertue were or no is was neuer doubted but whether riches were it hath beene a controuersie chuse that which neuer came into controuersie So whether to do our duties diligently be good or no it was neuer doubted but whether by another or sometimes our selues it was doubted of in the most ignorant times But this subtle dispuring as Paul calleth it will prooue foolish and this shifting of things by distinction vnlesse they be grounded on the word of God Austen held it wisedome to acknowledge a fault where is none the wise man faith I was afraid being sure of the truth I dread all my doings this is the reason of the regenerate man CHAP. L. Of Gods promises excellencie and truth of Gods word and how â—he wicked abuse Scriptures IT is a thing worthie the standing on to consider how the Apostles out of God his propromise deduce arguments of obedience as among many 2. Corin. 7. when the Lord hauing promised that whether wee abide in our houses hee will dwell with vs or whether wee will goe abroad hee will walke with vs or if we be afflicted he will receiue vs out of this promise the Apostle bringeth a conclusion that wee should therefore cleanse our selues This would see me a strange consequence that seeing wee are cleansed wee should cleanse our selues for some haue made a cleane contrarie conclusion laying wee are cleansed let vs defile our selues seeing grace doth abound let vs sinne 1. Corin. 7. The Apostle in the person of the godly reasons thus the time is short let vs therefore vse this world as though wee vsed it not The same Apostle out of the same premisses in the person of the licentious liuer frameth a cleane contrary conclusion as 1. Corin. chap. 15 Tomorrow we shall die therefore let vs eate and drinke let vs vse the world because wee haue it let vs stuffe our selues with pleasure because our time is not long So runnes the tenour of their conclusions Because God hath mercie enough in store and Christ his blood cleanseth vs from our sinnes therefore faith the carnall Gospeller least the blood of Christ should want matter and mettall to worke vpon let vs wallow in sinne for Christ hath blood enough to cleanse vs. Well the Apostle I say reasons in a contrarie manner Christ hath washed vs let vs not therefore defile our selues againe and that which is more strange he deduceth feare out of the promise Wherefore for our vse we must learne whether in reading and hearing the promises of God the same minde be in vs which was in Paul when hee saide and saide truely that hee had the Spirit of God in him and nee that draweth out this conclusion of the promise of God We are raised therefore wee will raise our selues let that man know hee is of the same spirit that the Apostle was But he that concludes on the other manner We haue promises let all goe where it will that man must suspect his estate hee makes not a good conclusion And as that so this is true the nature of God his promises is not to be a placard to sinne but a perswasion a motiue an inducement to holinesse of life and to the feare of God So that they that vse the promises as they doe saying God is mercifull Christ dyed for vs. The Lord will forgiue vs and so stuffe themselues with promises till they haue made them a pillow for sinne they abuse themselues True it is that the sweete Psalmist saith Psal 131. Mercie is with God What Not to make bold with sin but to feare him Such sophisters then shew by their reason of what spirit they are and to whom they belong that is to the diuell For seeing it is of the mercy of God he is become a great preacher and publisher of God his promises and yee shall not haue a promise but he will alleage it hee is a greater enemie against Moses and against those that vrge the law calling them Moses his Ministers and Doctors of Despaire and all to this end to sow promises vnto vs that we might take no thought but still make this conclusion Christ hath died be bold to sinne It is good therefore for a man to watch himselfe whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse which if hee haue that man may hope well of himselfe For the nature of a promise from God excludes securitie and therefore it must end in feare 2 We pronounce that the nature of a promise excludeth deserts deserts I say not debt for so wee should heare of it so often as mention is made of praying rewarding and rendering Against the Papists wee say therefore there are two debtes the one of desert as hire is due to a labourer for hee hath deserued it the other a debt of promise which is as well to be rendered as a debt of desert For example because I would make it plaine when the daughter of Herodias daunced before Herod he in the vanitie of his braine made a promise of giuing her any thing she would aske euen to the one halfe of his kingdome and after for the â—endering of his promise he made a coÌ„science of his oath Now no man I suppose that is of any valour thinkes that this vaine exercise deserued half a kingdome in his valuation for it deserued rather another thing far worse but the debt that is due is not of desert but of promise Shee could not come and say giue me because I haue deserued but giue me because thou hast promised No more can wee say vnto God wee haue done this pay vs but thou hast promised to vs therefore graunt vs what thou hast promised though nor to vs immediately yet to Christ by desert to vs for Christ his sake by promise thou hast made it a debt and to goe yet more narrowly to the nature of
a promise it is rather paid to the promiser than to him to whom it is promised as one of the fathers saith God paieth his promises to himselfe and the accomplishment of it most respects himselfe 3 The nature of a promise is not presently to yeeld the thing promised for if wee had that wee haue not a promise of a thing to bee performed but a performance of a thing that hath beene promised we stand in faith and receiue in hope and whatsoeuer wee are we are but one hope which is our tenant and takes vp our possession of things to come for our behoofe Our life saith Paul is hidde with Christ. And it appeares not â—aith Iohn What we shall be But the best that may be made of the wicked is here to be seene to the vttermost And seeing our life is in Christ all that are on the stage of the world it is knowne who they be namely the wicked but whatsoeuer is the price of the godly it is yet hidde in Christ we haue nothing but the hope of it Now least some should say if wee haue nothing but in hope it were better to haue some thing certaine To them I say wee doe not speake of a promise from a man The Apostle saith the Lord is faithful If the life of a Christian be compared to a warfare then hope is our helmet Ephes. chap. 6. If it bee compared to a sea-faring then our hope is as an anchour which we must cast into the sea with them Act. chap. 28. to stoppe our shippe in dangers vntill the day appeare Lastly this is our stay God is faithful he hath promised therfore he will surely performe it First he speaketh the word then he promiseth that is saith it double In blessing thee I will blesse Then he addeth an oath As I liue saith the Lord I will visit thee yet more he hath left vs pledges further to assure vs of the trueth of his word if neither his word his promise nor his oath wil serue vs we haue nothing but promises for concerning riches glorie countrey and such like God his children often want them Come to God his grace and to peace of conscience which one would thinke they should haue they often haue them not but faith they haue the promise they haue euery thing else they haue not still they haue the promises them they haue Our faith takes hold on our sins pardoned on the assurance of the life to come these we haue without peraduenture wee haue the other things but by peraduenture The best things we haue we possesse haue them by hope and they that haue outward things are beholden highly to God but they be not his best blessings 4 Howsoeuer some thinke but meanely of God his promise yet nothing is more worthie our consideration and thankefulnesse That that is 1. Sam. 18 18. in the speech of Dauid wheâ— one tolde him that Saul was disposed to giue him one of his daughters in marriage may here be noted for what saith hee seemeth it small to you to bee a Kings sonne what am I or what is my life or the family of my father in Israel that I should be the sonne in lawe vnto a King So may wee say what are wee or what is our life or the familie of our father that the Lord should vouchsafe to make such promises vnto vs Dauid made no light account of his promise To set Dauid in our case and Saul in the Lords Dauids case was farre better than ours For by reason of his victories he had deserued wel of the countrey and therefore worthie to be considered of Saul againe though he should haue had Michol to wife he was not for this to be heyre of the crowne and yet he saith seemeth it to you a small thing Then I say if we could come to make the comparison betweene Saul and God who is the Saul of Saules and prince of Princes in whose respect al the Princes of the world are but wash pots and Cyrus is nothing to him he vnto whom the Angels are subiects and seruants and to whom heauen and earth stoope downe what analogie would there bee betwixt him and Saul On the other side that wee may stand in stead of Dauid if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the promise of Dauid wee would say or wee should say what are wee what is our fathers house that the Lord should haue respect to vs were not our fathers Amorites drowned in superslitious idolatrie carried away with the loue of the world solde vnto sinne and men full of ignorance what was in our fathers house for ourselues what are we haue we not beene deriders of the word of God or hearers of the Lord speake to vs with far lesse reuerence than we heare a mortall men what is there in vs I thinke not of the worst but he that can best expresse his mind and meaning cannot expresse our vnworthinesse My stammering speech cannot vtter iâ— we must conceiue more of it knowe that there is nothing in vs or in our fathers house that the Lord should vouchsafe vs such mercy It must not seeme little that wee haue the word and are compassed about with so many promises wee must reade them with humility then no doubt wee shall reade them with thankfulnes The Apostle saith When the Angels looke at the mysterie of our redemption they are wonderfully astonished they can neuer looke enough to see the vnspeakeable highnes of the Lord and the great gulfe of our vnworthines to behold the ods betweene his greaâ—nes and our vilenes It needeth their conceauing which if we could also doe it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches When the Lord shall not only make promises in generall but in particular not onely reall but personal not onely conditionall but free not onely temporall but eternall who can goe through them all But setting aside these great promises benefits of his word of his Spirit he hath promised that euen our very corrections * shall doe vs good Setting these apart with all the care of his Angels ministery of all creatures he saith he wil so narrowly looke to vs take charge of vs that he will looke to the haires of our head nay Leuit. 26. he will looke to our kneading troughes and which more is Psal. 41. he will turne our beds couches in the time of sicknes A strange thing that the Lord should thus do with vs. In the heathen histories we reade that because a certaine Captaine came to wash his souldiers wounds they could not praise him enough Then if God the Captaine of his whole Church the God of glory shall so narrowly looke to vs as to number our haires to take care for our kneading troughs to turne our beds to swaddle our wounds these are able to amaze vs and to
vnto the Lord not binding his fauour vnto them 9 The cause of all rebellion and murmuring is that wee know not the great power of the Lord or else we at that time doe forget it when by faith we should make to our selues most comfortable vse of it as wee may see in the Israelites who had beheld the great power of God with his goodnesse towards them but not in faith and therefore when the tentation was sore vpon them they cleane forgat it The Lord therefore being zealous of his owne glorie sheweth himselfe to bee most louing and beneficiall towards vs which ought to leade vs to acknowledge his great goodnesse but if wee doe not then his iustice will surely teach vs. 10 The Lord oftentimes with holdeth or taketh away that thing the hauing whereof might be hurtfull vnto vs which if we would rightly consider of it would be an especiall helpe against murmuring in the want of Gods blessings For if wee would consider this that the Lord doth therefore keepe it from vs because hee seeth it would bee hurtfull for vs and that when wee shall be fit for it hee will then giue it vnto vs wee should better bee contented with that we haue and more patiently beare the want of that wee would haue as for example if a man wanting health riches estimation and such like and bee grieued for it so that he is almost readie to murmure for the want of them if he then can consider that the Lord knoweth they be not good for him but if he had them they would turne to his hurt this would bring marueilous great quietnes to his heart and would stop his murmuring nature and would rather stirre him vp to acknowledge the goodnesse of God towards him 11 When the Lord proueth his people he thereby laboureth to bring them to prayer yet on the contrarie they flâ—e from him and murmure against him the reason is for that they thinke it a small comfort to pray vnto him in their trouble but rather thinke it very harsh to acknowledge their sinnes and so to obtaine the forgiuenes of them which being obtained nothing can bee more comfortable they must haue that they want or else nothing will please them As the Israelites did murmure against the Lord when they wanted water nothing else would please them so is it with many when they cannot obtaine some corporall or externall blessing which they doe much long for But who art thou oh thou vile man that thus dealest with the Lord and neuer hast had thy heart washed by the blood of Iesus Christ for if thou haddest thou wouldest neuer murmure so much for wanting that thou wouldest haue but rather make him at all times the chiefest comfort and in all thy necessities patiently and meekely call vpon him in feruent and faithful prayer 12 Men doe not onely faile in prayer vnto the Lord but also they murmure many times against such as he hath set ouer them to bee their guides for the latter sinne ariseth of the former The Israelites quarrelled with Moses yet what had Moses done against them they thought no doubt that he of malice and contrarie to the will of the Lord had brought them into the wildernesse for they thought God had a neerer way and a better to bring them into the promised land and because they could not consider the worke of the Lord therefore they must needes quarrell against some bodie and wreake their griefe vpon him laying the fault vpon Moses Thus did Rachel whom when the Lord punished for that she was Proud because her husband loued her best and made her barren when he gaue children to Leah she not considering that the Lord punished her pride with barrennes began to quarrell with her husband asking him why he gaue no children to her To whom he answered Am I in stead of God vnto thee to giue thee children And this is the manner of the people in all ages that when they cannot see the Lord punishing them for their sinnes they straightway lay the fault vpon some or other by whom they thinke it commeth As now if the Lord doe send tumults and stormes into the common-wealth so that the people be brought to some trouble doe we not straight wayes lay the fault vpon the Magistrates and say is not this the doing of the Magistrates They consider not that the Lord doth by this meanes punish them for their sinne for it is certaine that the Lord loueth a multitude better than one or few and therefore hee will not punish a whole realme or nation if the sinnes of a multitude did not prouoke him thereunto But it oftentimes commeth to passe that for the sinnes of the people he doth harden the hearts of the Magistrates that they cannot loue their subiects so well nor that they can bee so profitable and doe them so much good as otherwise they might as is reported by Iehoshaphat 2. Chron. 20. This if the people could or would consider they would not be so ready to lay the faults on their Magistrates when trouble or triall commeth vpon them in like case doe they also deale with their Ministers If trouble come doe they not straightwaies say see what our Preachers haue done and is not this the fruite of their preaching so they will alwaies haue one or other to lay the fault vpon But what was Moses comfort in this case and that which staied him from murmuring against them Euen that no doubt which other of Gods Ministers haue had in the like case Ieremiah in the seueÌ„teenth chapter against the raging of the people made this his sure defence that he had not thrust in himselfe into that office to be their Pastor but the Lord appointed and called him therevnto Secondly that of affection he had spoken nothing but onely that which the Lord commanded did he declare vnto them and from hence may all the true Ministers of God haue comfort for if the Lord send them he will no doubt defend them so long as they doe this message faithfully therefore the people must take heede how they either receiue or reiect any that speake to them in the name of the Lord. For as they may not receiue any that bringeth not the word of truth nor be feared by them for as much as the causelesse curse shall passe without hurt so likewise and as surely shall the word of God spoken truly by his Minister certainely haue his effect and shall not returne in vaine And this is common to all kinds of calling that men may be confirmed therein Contrariwise when we being in affliction can pray vnto the Lord for his helpe and acknowledge his prouidence in that which is vpon vs it manifesteth our faith it preserueth vs from murmuring and keepeth vs from quarrelling with men for if we consider that it is the Lords worke we shall neuer set our selues against him for it but if we passe ouer his prouidence then
would neuer faile them nor forsake them till he had brought them to his habitation which should teach vs to doe the like for strengthning our faith in his goodnes by keeping continually as it were a beadroll of his benefits already receiued of him least by letting the olde slip out of our mindes which should make vs thankfull we neuer receiue the new whereof we are so carefull 3 As the roote of all sinne is in our soule so the beginning of all diseases is in our bodies And as there is no sinne which we should not fall into if the Lord leaue vs so is there no disease which should not come vpon vs vnlesse he preserue vs. For when his prouideÌ„ce watcheth not ouer vs we are ready to fall into all miserie It is not in our selues to keepe our good name from euill reports our minds from disquietnes our estate from pouertie c. This if it were beleeued and felt it would both make vs thankful continue in prayer not only in the want of such things we desire but also in the abundance of those we enioy For man liueth not by bread onely neither is it care can make vs rich nor our owne deuises bring quietnes to our mindes but it is the Lord who in his prouidence worketh all in all which must alwaies be acknowledged of vs to the end we may make vse of all things in any estate to the glory of his name and the good of our brethren 4 We may trie our faith in Gods prouidence by this as we vse the meanes to come to earthly things so for this we must vse the word and prayer Psal. 119. part 22. If then we esteeme not of the word and find no comfort in prayer Psal. 32. we can neuer esteeme of his prouidence we can neuer say in truth God giueth vs all things 5 The Lord oftentimes in his wise prouidence helpeth the wicked and such as are vnworthie and in steade of punishments which they doe deserue he sendeth blessings when they crievnto him for them From which we may gather that if he heare the wicked much more will he graunt the desire of such as feare him If hee remit the vngodly much more them that in truth of heart serue him for he dealeth not with vs as our deserts are as euery man may feele but he doth good both to the godly and the wicked that to diuers ends to the godly to hyre them from their sinnes to the wicked that after hee may confound them without excuse Therefore if when the Lord forbeareth we be touched in heart to repent this is the worke of Gods spirit the coÌ„fort thereof will abide for euer but if when he forbeareth we thinke our sinnes are lesse and so harden our hearts then are wee to feare that vtter confusion is at hand 6 The Lord neuer forsaketh his but in all dangers he will prouide though all meanes faile onely let vs belieue his prouidence and so will he giue vs our hearts desire if it stand with his glorie or else if we desire that which standeth not with his glorie yet let vs belieue that he is our FATHER in CHRIST and he will recompence the outward wants with a spirituall blessing 7 We may reade in Exodus 17. 7. that the Israelites through distrust doubted whether God was among them because they saw not such visible signes of Gods presence and fauour as they would With the like doubt our Sauiour Christ was tempted by the diuel Luc. 4 who laboured to make him doubt whether he were the Sonne of God because he wanted some things which were needful for this life wherby we may learne to know our own corruption how ready we are to iudge as the Israelits did because we sâ—e not such ordinary helps as we and other of Gods children haue at sometimes had but we are to correct this in ourselues and on the contrarie to thinke that God is amongst vs and with vs although we see some tokens of his anger Thus do we reason in religion Is this true religion seeing there be so many diuersities of iudgments such little godlines it is like it is not but rather we are to looke for some other so we reason in the common-wealth Is this gouernment good which bringeth so great hurly burlies and so great troubles so in mariage when contentions and temptations do arise then they thinke they were not ioyned together by God so in euery kind of trouble we iudge of the presence and prouidence of God by our outward sense feeling This is the policie of the diuel to cause men either to sink downe in despaire or else to be impatient at the least to murmur But to preuent this these are some remedies following The first that we looke to the word and when we see that religion hath alwaies had troubles and so shall haue still then shall we straightwaies see that our iudgement is fleshly Secondly wheÌ„ we see that many of Gods children in the world as Iob and others had trouble in their mariage and yet that it was of God then shall we learne that our iudgement is not according to the spirit Then let vs consider that the diuel doth herein exercise policie to ouerthrow our mariage we shal be wary to auoide them And if many haue been in this state yet the Lord hath not left them why should we yeeld to the temptation of Sathan who would perswade vs that our case is worse Thirdly we must looke to the former mercies of God which we haue felt If we haue once felt them then though we haue not alwaies the like feeling yet we must not thinke that he hath forsaken vs so that experience of former mercies must be our strength herein if we haue been in as great danger as now we are and euen then he helped vs why should we doubt Fourthly we must consider that many of Gods children are and haue been so and therefore we must take heede that in our rashnesse we do not condemne them We must not therefore iudge thus vnlesse we will be hurtfull to our selues and iniurious to our brethren 8 Moses was commanded to take the same staffe with which he stroke the red sea and therewith to strike the stonie rocke to giue the Israelites water to drinke to teach theÌ„ that the Lord was as well able to bring water where it is not as to stay the course thereof where it is This ought they to haue considered and then would they not in other things haue doubted If we wil auoid the like distrust we must remember the former works of God then labour to be garded in the hope of euerlasting life the resurrection of the body and the forgiuenes of sins that so we may be sure he will be good to vs still And as the chiefe helpe of al these let vs labour to be throughly
sinnes this is a tempting of God and this shall be laid to our charge as wee see that the Lord saith to Dauid that he was in all things vpright before him but in the case of Vriah because his other sinnes which he committed both often and grieuously were but of humane infirmitie and this was contrarie to knowledge and againe he sought meanes to hide his sin and was not easily brought from it yet did hee obtaine pardon because this was but once and he was much humbled for it But Saul often doing the same at last asked counsaile of a familiar spirit by a Witch which he before had punished wherein he did cleane contrary to his knowledge euen for this it was said that the Lord did cut him off Wherefore we haue to pray with Dauid Psal. 19. Lord who doth vnderstand the errors of his life then purge vs from our secret sinnes and keepe vs that no presumptuous sinnes doe beare rule ouer vs. so shall we be free c. For if a man sinne against man there may be an arbiter but if a man sinne against the Lord who shall deale for him As Eli saith to his Sonnes q d. If you had done this being ignorant it had beene a small matter but now you that haue beene taught of me the contrary haue now made the sacrifice of the Lord to stincke and so haue tempted the Lord. 9 As it is a great comfort that no temptation doth inuade vs but that which hath taken hold of the nature of man so this ought to make vs with profit to humble ourselues that there is no temptation vppon any man but the same may take hold on vs in time also 10 Wee are neuer the further from temptation for misliking it but the nearer vnlesse as in iudgement we mislike it so in affection we humble our selues in feare and prayer before the Lord as knowing the same in time may inuade vs. 11 Wee must not keepe our hearts too close in dangerous temptation nor denie mercie to others least God denie mercie to vs. 12 If wee be tempted let vs examine it by prayer whether it be contrarie to the word for sinne by the law is reuealed and rebuked if it be sin then it bringeth the curse for the Lawe accurseth the sinner if it bring a curse then must we tremble if we tremble not let vs suspect that our nature liketh the temptation and let vs apply prayer if we tremble in truth we will neuer doe the thing whereunto we are tempted 13 When Satan cannot get vs to omit grosse sinnes hee will assaile vs with spirituall temptations 14 Those temptations are most dangerous which haue most holy ends 15 If wee conceale our temptations long it is the policie of Sathan to make vs keepe his counsell 16 The Lord through grace doth quench in vs those temptations which would quench in vs his spirit 17 Temptations being resisted to bring a proofe of that grace that is in vs temptation being receiued argueth corruption in vs. Adam should not haue been worse for his temptation no more than Christ but that the one yeelded the other did not 18 They that tremble in the temptation shal triumph after the temptation our faith is as a pots mouth which being large receiued much and being narrowe receiueth but little 19 The godly see their temptations oft much and with profit the vngodly see them seldome scant and without profit 20 Being both feeble in body and sicke in minde when hee felt the Lords strength in his sicknesse nourishing him as also that he did cleere his iudgement and more and more giue him a misliking of euill and a liking of good hee knewe his temptation should goe away in the end CHAP. LXXI Of truth and errors sinceritie and contempt of the word THere is no profit in teaching or hearing without application Ephes. 6. Paul speaking of the trueth calleth it a girdle of truth it must not bee a loose truth out of which a man may easily bee shaken it must be a tied truth not a ranging truth if it bee loose about vs it will fall away with the least flaw of winde Rom. 15. The Apostle speaketh of this putting on of Christ wee must not make a broad cloath of him to make him apparel to warme vs at the houre of death or in some time of trouble but wee must presently make him a garment that it may sit as close to vs as our coates Iames saith in his first chapter that the word must be ingrafted in vs it must not hang by vs but as there is no true grafting without the renting of the old stocke that the newe graft may hee fastned and closed vp in the rent so there is no true receiuing of the word vntill our corrupt wisedome bee rent asunder and the word of God closed vp in stead of it So that as there is truth required so a girdle of truth As Christ is our comfort so he must be put on As the word is receiued so it must bee ingrafted in vs. In more sensible things we are familiarly acquainted with this matter What profit is there in a plaister be it neuer so skilfully made vnlesse it be applied Well nothing indeed is good without applying The Sunne is comfortable but what doth it if wee bee shut vp and it neuer come to vs What nourishment is in meate what vse in apparell if we vse and apply them not So Christ and the word not applied are nothing to vs though most profitable in themselues 2 Truth is a thing specially esteemed of the Lord and it is a seruice so acceptable vnto him that he will not be without it and therefore a rent or pension due vnto the Lord. But why doth the Lord so require truth at our hands the Prophet saith The Lord hath magnified his truth and his name aboue all things and he hath put on himselfe as his name to bee called the God of truth And Christ the second person in Trinitie witnesseth his death to this in calling himselfe not the God of truth but truth itselfe and he bare witnesse before Pilate that he especially came into the world to beare witnesse to the truth so greatly he loued it For the holy Ghost we read Ioh. 14 He is said to be the spirit of truth So we see how great a thing this truth is with God for he makes himselfe glorious in this title and makes it the Crowne of his head his Sonne his Spirit his Ministers are glorified by it In a second respect truth is deare for that Adam being charged to beware of the forbidden fruite had his first assault of Sathan against the Lords truth back-sliding from it he lost all his posfession in Paradise Because of this dealing of the Diuell in Paradise euer since the Lord hath beene very iealous of his truth and wils men should whatsoeuer they doe remember to
pay him truth The third respect why the Lord will haue truth is because it is a thing most concerning vs and comforteth vs in the agonie of a distressed cōscience For in this case mercie cannot so comfort vs for God hath iustice as well as mercie and hee is iust as well as he is mercifull and for Christ he cannot comfort vs for he is not giuen to all and it may be not to thee and therefore in these two onely there is no comfort But to challenge the Lord his truth is best and his faithfulnes in giuing Christ whom he hath promised is our chiefest hold and nothing can put vs beside it This is the surest tenour of our saluation because by this we hold whatsoeuer we hold and howsoeuer we are defectiue in other things yet in respect of truth we must make much of it Thus in these respects that truth is the diadem of the Lord in respect that Sathan doth so assault it it is the tenour of our saluation it is sure that it is a pension to bee paid But to come neerer whether this truth be in vs or no we see the earth it selfe is not only true but liberall to vs. And as it hath truth and mercie so knowledge is in it too for it knoweth al times and seasons When to receiue when to returne it shewes it selfe a cunning Scholler and it keepes such a comely course in all seasons as if it had perfect knowledge and this is another reason why wee must labour for truth We may well be compared to a land For though there be a soule in vs of the substance of heauen and comming into our bodies made of earth should make them like to heauen and so heauen should lift vs vp to heauen from the earth yet our bodies which by the soule should be more heauenly haue so weighed down heauen as it were to the earth pressed downe the soule to things below That we haue set earth as it were aboue heauen in all our attempts and imaginations and so our soules are become a very ground and land for all our intent being earthly we are iustly called earth 3 There are found out three truths First The truth of life which euery man must labour for The second is The truth of Iustice which is in Common-wealths The third is Truth in doctrine and religion which is in the Church For that truth of life which ought to be among men that we may better vnderstand it wee will shew it in measures and weights In a measure there is a Standard and in weight there is a Seale and if our measure be equall with the standard and if our weights be iust with the seale so as they be neither lighter nor heauier than the standard weight our measures and weights are true Now to applie these things the maine and standard truth is set downe Ioh. 17. Thy word is the truth Then here is the point the word is trueth If our thoughts bee agreeable to this standard and then our tongues be agreeable to our harts well agreeing to the standard if our doings agree with our tongues then comes sinceritie of heart simplicitie of speech and constancie of life Now here is the question then whether the conclusion wee make in our braine be equall with the standard or else our hearts are false and they being false our tongues are out of rule and our outward life can neuer be true For surely if the word haue not taught vs our truth wee haue no truth in the world and then wee truly measure all things according to the truth when we esteeme all things as the word doth esteeme them looke what conclusions the word hath set downe of the world and of other things that must be our conclusion and principle in euery thing Phil. 3. Paul who doubtlesse knew the truth and deliuered nothing but measured by the standard of the truth hath this conclusion that to winne Christ he would lose all there was nothing so glorious in the world but he counted it riffe raffe for the attaining of Christ. This is then the first thing to doe al things by the analogy of the word and then we shall haue but one heart not a heart and an heart Otherwise wee shall be as deceiueable as the vineyard that Esay speakes of whereof grapes were looked for but it brought foorth wilde grapes And because men haue worldly conclusions and the world not the word is their standard so that they are resolued of their principles speaking thus secretly in their hearts We will keepe this gaine and profite they haue lost the truth So must it be in the simplicitie of our speech for vnlesse our words bee according to our hearts we delude our selues For if in the Church we shall haue an Amen a great praising of heauen and a large cursing of sinne and yet no regard of this simplicitie all is but an illusion When men shall publikely sing out of the Psalmes that nothing is more precious than the word of God and yet wee set by nothing lesse this is plaine mockerie to beare the world in hand that we loue the word and yet our thoughts are more large and deepe and attentiue to the world So that wee haue false hearts and dissembling words and truly though we dare not shew this to the world and though in our hearts wee care not for a Sermon once in seuen yeeres yet if wee were asked how wee stood affected to the word what great credit and commendations would flie out of our mouthes But now let vs come to the truth of our actions in stedfastnesse of life that a man may bind on our word the ouerthrowing of our liues doe so much drowne the voice of our mouthes that whatsoeuer we protest in word wee spoyle in our workes The blood of Habel was an action and it cried vp to heauen our Amen in our mouthes is drowned by the blood of our actions crying so loude before the Lord. For our actions bewray men for there is such wringing going ouergoing and incroching that there is no Truth in our liues in respect of the concordance of the tongue And whatsoeuer their bonds are we must haue other forfeiture vpon forfeitures to proclaime their falsehood to the world Now come to the Truth of the Common-wealth wee see as the Prophet saith Iudgement is turned in to Worme-wood that is a man had as good eate a hand-full of Worme-wood as haue our cause pleaded in the Courte Let Noble-men be neuer so wise to open the Truth yet the Diuell hath made many wiser in breaking of the Truth then any can be wise in setting it downe It is knowne too well that many grieuances haue beene for that men haue growne more cunning in ouerthrowing of Iustice then manie haue bene able to establish Iustice. But euery man would be content to beare this burthen because it concernes another Courte But
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
perfit Prou. 30. 6. Deut. 4. 2. it is plaine Ioh. 7. 17. Whereunto we must giue our diligence bewaring that the rule of our obedience be not our owne good intent wil or deuotion nor the rebellious affections of our corrupt nature nor that wisedome inuentions doctrines of the carnal man nor the examples customes fashions manners of the world but onely the pure and perfit word of God which is compared to a sword for the cleauing and deuiding of the hard heart If a sword will not serue it is compared to fire for melting and dissoluing of such as wil not giue place to the edge but if we be so stonie as fire will not do vs good it is an hammer to batter bruise and â—ush vs in peeces CHAP. LXXIIII Of good Workes and our obedience to his word IT is written Exod. 10 5. 6. Moses and Aaron did as the Lord commanded them and so did they And the Apostle Paul saith that of our selues we can doe nothing Yet through the Lord Iesus we are able to doe all things Vpon such like places the Papists gather that the commandements may be kept I answere that those words concerning Moses and Aaron are to be referred to that particular action of bringing the people out of Aegypt for both before and after we see many infirmities in them yea with what temporall punishments are they punished that they cannot enter into the promised land That also that was saide of Noah is to be referred to the making of the Arke Gen. 6. 22. So when Dauid prayeth to be heard according to his righteousnes it is in respect of that cause which he had in haÌ„d for the which his enemies did persecute him Againe the children of God from time to time haue fallen into great sinnes as Noah Abraham Lot and Dauid whose examples we ought to lay vp in our hearts to keepe vs from despaire when we feele infirmities in vs. 2 Nothing is so auaileable to obedience as the due consideration of Gods ordinance 3 The obedience of God is as a chaine to tie 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 the chaine and openeth the mouthes of all things to our destruction 4 In good works we must not onely be wrought vpon as patients but worke as agents There be three speciall signes of good workes first a good worke must haue it foundation in the word for a good worke is grounded on a good word and euery plant that is not planted in God his Eden shall be plucked vp In vaine we worship the Lord with our owne traditions whatsoeuer thou doest doe it because God commaundeth thee Now because wicked men may doe good things as sacrifice heare the word pray build houses vse hospitalitie c. we must next see whether these be apples of the tree of faith or no which only purifieth the heart Act. 15. and euen makes the actions pure Kain kneeleth at the altar Habel kneeleth at the altar both sacrifice both obey the commandements in both the same worke according to the same word but the one offers in faith the other not Chore offered his sacrifice Aaron offers his sacrifice the same worke but not the same faith Esau leesing the blessing wept Peter leesing Christ wept here are teares alike but not in truth alike Iudas said peccaui Dauid said peccaui here is repentance the worke like the faith vnlike Yea againe as we must looke to haue a writ from the Lord and with a good writ haue a good heart so we must beware we looke not at these things with a squint eye The Pharisie prayeth in the market places he would haue a good worke in hand but his heart was not right it was mixed with a little leauen of vaine-glorie Heere then falles all the great workes of Papists who will plucke part of their saluation from God and make the Lord to become debtor to them wheras euen the very works of Christ without the promise could neuer haue merited saluation We must say rather my well doing O Lord extendeth not vnto thee all that I doe is nothing I am still an vnprofitable seruant Now all men must doe good workes for the law being written for all shall be exacted of all Vnder the steward we are all contained we must all appeare we must giue an account euery tree that bringeth not forth fruit as well the vaste oke of Bashan as the low shrub shall be all cast into the fire It still runnes in an vniuersalitie yea the very reprobate must doe well and though he cannot attaine heauen yet his condemnation is not so deepe his worme is not so sore his stripes are not so many But is none more bound to doe well than others Yes the faithfull If a brother offend admonish him Though the ignorant shall haue stripes yet they that know the trueth shall haue moe stripes If I had not come saith Christ yee should not haue had such sinnes but now haue ye not wherewithall to couer them yea of the children of God one is more bound to good workes than another Vpon euery soule commeth tribulation vpon the Iew c. Who for that they had the Prophets the tabernacle the couenant and we for hauing good Ministers and Magistrates are especially bound to good works If we would know on whom we should shew these works I answere vniuersally on all euen as our heauenly Father doth on all yet this hath also a bound and restraint Gal. 6. 10. Let vs doe good vnto all men but especially to those that are of the household of faith Among them also they are especially to be helped which most stand in need of our helpe as we may see in the man in the Gospell that lay wounded Lastly to shew why we must prouoke and be prouoked to good workes to passe Iewes and Gentiles we will come to Protestants who are most bound to good workes We are slandered to denie good workes because we would supplant and depose them out of the chaire of Christ and denie them to haue the prerogatiue of saluation But we defend good workes First we affirme good workes out of Ephes. 5. 1. Be ye followers of God as deare children because as God hath called vs to be his children so herein we ought to resemble his image by doing good both to iust vniust Secondly where it is said Tit. 2. 12. that Christ gaue himselfe for vs to this end that he might redeeme vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes we also say that we are debtors to doe good And surely this commends all the paines of Christ if we be zealous of good workes so not to be giuen to good works doth in some sort crucifie him again But it is enough that we haue once grieued him on
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
heare thou the word of God preached diligently Potest enim tibi id in animo contingâ—re quoa Eutycho in corpore 2 There bee some of this sect that will yeeld vnto men their bodies to doe with them what they will but their soules they say are for the Lord. And why not their bodies for him also they haue an inward and a darke kinde of godlines that so thinke it enough to make the night or a corner of their chamber a witnesse of their religion which kinde of men are to giue an account for detracting from the Lord his worship Others there are and they will goe to the congregation but it is when the chaine of idlenes other busines is growne so long that they may goe with some case Some will come to the Church more often but when the iudgements of God are denounced they say they shal not come neere them Deut. 29. 19. we are deliuered though wee haue committed all these abominations We haue al vncircumcised eares and naturally we haue a praeputium before our â—ares and they that are skilfull in Anatomie knowe that there is as it were a hammer at the â—are which will open wide when wee heare vanitie but it is fast shut when the Lord speaketh vnto vs. It is a common disease in others to seeke after varietie and so after vanitie and so nature desireth an infinitum And these meÌ„ either hunt after words which may cause them to erre from the word of truth or else they say they heare such cold vncomfortable sermons as they cannot away with If good gifts bee ioyned with the preaching of the word and we heare the word with the gifts it is a question whether we heare for the words sake or for the gifts sake but if the word come without such glorious gifts a man may stirre vp himselfe sufficiently thereby And when it doth come to passe that such vnsauory liquors be drawne out of mustie vessels we must be driuen to this consideration that God for our dulnes hath shut vp the mouthes of his Preachers and hath denied the power and puritie of preaching vnto vs and that our dead and deafe eares are the cause that the Lord tieth vp the strings of our Preachers tongues Neither is this to smooth or sooth vp any one in negligent vsing of their gifts for the Lord will haue his gifts vsed and a candle put vnder a bushell is not of the Lord his setting it is the diuels doing when our gifts are suppressed Well if we haue eares and heare not the word then is no difference betweene a mans eares and an Asses and it is rather a propertie of Idols which haue eares and heare not haue eies and see not And as they that haue mouthes and speake not are rather Idoll shepheards than true Pastors so they that haue eares and heare not are rather Idoll gazers than true hearers of the word Againe for this cause we must heare because we heare the most excellent obiect the obiect of the eare is a sound or voyce now the most excellent sound is the sound of the Gospell the most excellent voyce is the voyce of the Preacher Another reason may be that our members are put to their best vse when they serue most for the glory of God as our feete are put to the best vse when they carrie vs to the congregation our hands when they are lift vp in prayer our eares when they be hearkening to the word of God and therefore they prouide well for themselues that early in the morning before they doe any thing else doe put out their members to the best vse in the worship of God And surely if there were nothing but the bare word of God deliuered vnto vs as it is a thing containing the will of God it were worthy the reading hearing and meditating but when it openeth to vs the treasures of saluation when it teacheth vs wisedome and equitie so as we may be able to discerne euery affection it is a thing much more worthie our trauell We think that we may flie vp to heauen by the wings of profound knowledge but saith the Scripture that learned preaching shall saue vs No the foolishnes of preaching must saue vs all our saluation must be fetched from hence therefore it is worth the hearing this is Ioels trumpet and of great force We must learne therefore to vse a preparation without which all our seruice stinketh before the Lord. When thou enterest into the house of the Lord looke vnto thy feete Eccles. 4. 17. Stand in awe saith the Prophet commune with your owne hearts Psal. 4. And Iob. 1. 6. Iob is said to sanctifie his sonnes 2. Chro. 30. 18. 19. though many of the people had not cleansed themselues yet Ezechtas prayed for them that prepared their whole hearts to seeke the Lord. But all we rush to the congregation as a foxe out of his forme And though we haue knowledge enough yet we had need to be straighted because we are as a broken bow and in seeking of knowledge we must seeke it fruitfully scire vt scias audire vt audias is meere vanitie Euery one would be a patient in the word of God but there be many pragmaticall things Beatiqui audiunt What is that enough Beati qui ambulant qui custodiunt eati qui perseuerant If we will not heare the time will come when we shall be constrained to heare if we will not heare when the Lord speaketh we shall crie but not be heard if we heare it as a bond to tie the Lord to heare vs againe according to his promise 3 Looke how neere we come vnto the practise of Dauid so neere are we to the liuely members of God and looke how farre we are from that so farre are we from the image of God Men rather seeke for profound knowledge than for faith that worketh by loue and couet more the ministeriall doctrine than after the power of the Spirit Therefore God who is as able to send a lying spirit into the mouthes of 400. Prophets as into any of the meanest Israelites doth punish them commonly with strange doctrine giue them vp to strong illusions We ought to haue such a burning affection in vs that we should not be able to expresse it as Dauid had who because he could not expresse it vseth an exclamation Psal. 119. 97. O how loue I thy law but mens hearts are dull and their spirits heauie they are farre from this affection that was in Dauid 4 Our loue to Gods word is a triall of our loue to God he that trembleth at Gods word and is obedient vnto his voyce doth better than he that offereth sacrifice and he that loues Gods word doth loue God and else not Where the loue of a man is the practise will be there Matth 6. where the treasure is there will be the heart As the couetous are bent vpon their riches as the adulterer is bent vpon his
make conscience of sinne being knowne the Lord visiteth vs with priuate and publike meanes that as the wicked shall be without all hope ease or end tormented in hell so these in mercie and measure should haue their hearts broken which because they would not doe by the louing inuocating and inuiting of them by the Lord therfore it is done by some crosses Secondly it respecteth the regenerate either to continue them in their good estate or to keepe them from some grosse sins For God his children doe sometime fall and alwaies may fall if God keep them not Because Dauid and Manasses had sinned God sent them the crosse that they might not forget him Now because the same may be in vs if the Lord will powre out his wrath vpon the wicked surely he will not suffer his owne children to be vncontrolled We must not then as some are wont to doe say Did not Dauid sinne make ye so much at me was not Dauid a great sinner and yet saued It were well indeed if we would binde Dauids sinne with Dauid his repentance or if we consider how the Sunne was turned into darkenes the Moone into blood in his kingdome if we shall see the pillars of Gods iudgements and vapours of God his wrath against him among his owne how his sonnes rebelled they that would be Counsellers became traitors and how the wicked caitifes insulted ouer him we would surely know that it did little helpe vs to reckon vp Dauid his sinning This doth God to sow the lips of the wicked that they should not say that God doth spare and punisheth not sinne in his and that they should not dreame of escape when his owne seruants are so punished And although God his children presently fall not but are readie to fall he wrappeth them often in the crosses of the wicked not so much to punish any sinne present but to preuent in them some sinne to come that thereby taking away the occasion of sinning he might humble them before they fall Againe albeit they be not subiect to grosse sins yet because they are oft puft vp with priuie pride dead vnmercifull dull forsaking their first loue sometime neither hot nor cold luke warme without zeale briefly in that they are not as God his children should be or as they themselues sometimes and before haue been the Lord in wisedome correcteth these wants and infirmities that from infirmities they should not burst out into enormities from sinning of ignorance they should not sin against conscience and from secret sinnes that they commit not presumptuous sinnes For this cause Reuel 3. the Lord sent plagues on the Church of Laodicea not so much for grosse and notorious sinnes but because they were not humbled and zealous enough but such as might more easily haue fallen into deeper enormities hereafter If men vse to trie gold seuē times in the furnace not for any masse of drosse in it but to proue it how much more had the Lord neede to trie our faith although we be not giuen to any great and notable crime For as there may be two vses in the trying of gold the one to purge it from drosse the other to fine it the more so there are two vses of corrections the one to punish sinne the other to trie their faith And although the Lord more principally doth not punish sinne but rather secondarily chiefly trying the patience of his children yet when men cannot accuse vs neither we can accuse our selues yet the Lord will purge vs from some secret corruption which may breede a sinne in time to come And hereupon it commeth that priuie pride secret selfe-loue close couetousnes hidden hypocrisie and such like are counted sinnes of God his children though of worldlings they be thought good vertues But some will say Is this the truth ye sticke to Is this the Gospell which ye professe See what hurliburlies see how many opinions there are what a companie of religions are start vp see what denying of the faith what grosse sinnes are sprung vp see what deaths plagues and warres are accompanied with it Surely it seemeth that this is not the Gospel Before all things were in better case no such disturbance in religion no such noise of notorious sinnes no such turmoilings on euery side all things were at good quiet but now we haue more troubles than euer in former times were heard of The wicked do not onely breake their neckes at this blocke but God his owne children haue daungerously stumbled at it For when Iob Dauid Ieremiah without God his spirit beheld the prosperitie of the wicked and the aduersitie of the godly they confessed their feete had almost slipped sauing that they durst not condemne the generation of God his children To remedy this the holy Ghost saith that when the graces of God doe most appeare then will the Lord send greatest iudgements for the contempt of his Gospell in the wicked and for the neglect of it in the godly Now this is foretold that we might not be offended when it commeth this vse doth Christ teach vs to make of it These things haue I told you before that when they come to passe c. For to God his children being but babes in Christ this is a great temptation And to come to our daies Doth it not trouble men much that there be so many vnlearned Ministers of learned Ministers that there be so many vngodly men that they see such oppressing Magistrates such rebellious people such carelesse gouernours that there is such an height of subtiltie in couering and cloaking sin where is most knowledge such running to sinne where is most preaching and where the Gospell is receiued that there should be such sects and heresies when they shall see the Papists readie to outface the Gospell what may a man do now or how may he stay himselfe if the Lord should leaue him Surely God hath foretold it Euen as the Sunne then shining bright the Moone giuing light the cleere aire are tokens of God his loue so much more the word and as these being darkened obscured shew God his wrath so the word obscured doth testifie his wrath much more Yea if dearths plagues famine or such like come we must be forewarned of them And our Sauiour Christ when men asked him signes he told them of many and Mat. 24. that there should be such wonders in the heauens in the earth and in the seas that euen the very elect should be confounded almost Now if Christ had not forewarned these things in the equitie of his iudgement we might indeed haue had some occasion of offence And for this cause our Sauiour Christ saith Matth. 11. Blessed are they that are not offended in me because such confusions shall be that men will be readie to lay the cause of these things on the Gospell and on the word and therefore blessed are they that are forewarned of these things and know why they come If the Iewes would not
heare the Apostles speaking the truth was it any marueile if they were seduced by false teachers If men doe not receiue the word in loue is it any marueile if they be deluded with heresie 2. Thess. 1. If men neglect the peace of their mindes offered by the Gospell preached is it any marueile if they haue warres If men neglect the foode of their soules is it any marueile if they finde a famine When we see then that men turne the Gospell into wantonnes and write against it is it marueile if the Lord sendeth troubles No no when men shall see such a confusion let them know that God will cleere his iustice and recompence vengeance to the wicked and restore the godly to their ioyes and yet shew them that here is no place of rest but that they must lift vp their heads to heauen where they shall haue rest without trouble Now let vs consider what these afflictions worke in the wicked and to what end they are sent vnto them Surely to plague them and to leaue them without excuse They are sent to God his children to humble them to bring them to repentance to keepe them from euil to encourage them in good and to recouer them being fallen But they are sent to roote out the wicked to consume them from the face of the earth and therefore he powreth out all the vials of his wrath vpon the wicked remnant And these manifold plagues haue often come to passe where the Gospell hath been preached because as it is the greatest mercie treasure if it be receiued so the vnnaturall refusall of it doth cause the greatest iudgemeÌ„ts So the Israelites in the wildernes were punished first by idolatrie then by plagues were rooted out of the land And after Christ had spoken the Apostles preached the Iewes remained vnprofitable the Lord in his iustice in that they would not beleeue the true Christ suffered them to be deluded by false Christs and that they that would not profit by the true Apostles should be deceiued by false Apostles and then being punished with famine and sicknes they were by the Romanes subdued When the Gospell came to be preached among the Gentiles and was contemned the Lord first punished them by suffering them to fall into vile sinnes and then after gaue them ouer to the Turke We see how in the West-countrie where the Gospell was preached and refused the Pope was sent to them So likewise must we make our profit herein When God his Spirit falleth plentifully in vs yet men by his word will not be reformed the Lord will send heretikes and wicked men to corrupt them And will the Lord thus censure his owne people and will he spare the wicked No when we thinke all is quiet the Lord will send plagues for refusing the health of our soules the Lord will send famines for refusing the food of our soules the Lord wil plague vs with warres for neglecting the peace of our mindes And Matth. 24. the Lord hath set Ierusalem a type in that the Gospell neuer continued quiet or vncorrupt in any one place aboue the space of an hundred yeeres Well if we see not the beginnings of these things we are halfe mad if we will not feare the euents of them we are worse than so if we will not profit by these things wofull experience will teach vs our miserable estate We see how needfull affliction â—s whether we looke to God his children or to the wicked Miserie maketh mercie sweete and trouble maketh grace gratious Christ is then sweete and Iesus is then a Sauiour when we feeling no comfort at hand are driuen and drawne out of our selues to seeke some reliefe abroade And experience teacheth vs that in prosperitie we are readie to nestle our selues here belowe and forgetting the life to come we are blinded with the God of this world so we become worldlings staying wholy in these inferior things Now that God might by euidence prooue how whom he once loueth he alwaies loueth to admonish others a farre off he sendeth corrections to teach vs that we may not stay here belowe For if iudgement begin at the house of God what shall become of the wicked If the Lord so hamper the godly how shall the wicked looke to escape Now in these distresses and miseries it shall be that whosoeuer calleth on the name of the Lord shall be saued for so the Lord offereth grace in wrath mercie in iudgements so will the Lord moue his chosen and elect to desire these graces and will cause these iudgemeÌ„ts threatned to fructifie whilest they that pray for the Spirit which shall conuey comfort into them by the word and Sacraments and so shall not onely be preserued from finne and iniquitie but also remaine sounder in iudgement and life passing by these plagues to heauen the wicked going downe by them to hell This is then the third thing which in the beginning wee noted the plaine meaning whereof is thus much If ye will now but ioyne in fellowship in prayer and in God his worship with vs you shall auoide these iudgements threatned and receiue these graces promised the sure pledges of life euerlasting Great is the grace and mercie of God who doth appoint a meane to remedie such miseries and a way to obtaine such mercies and therefore it is worthie further consideration and examination A SHORT TREATISE OF PRAYER VPON THE WORDS OF THE PROPHET IOEL chap. 2. 32 alleaged by Peter Act. 2. 21. WHosoeuer calleth on the name of the Lord shall be saued Ioel. 2. â—2 By calling on the name of God in this place which is but one and a particular part of God his worship are meant and vnderstood the other parts of the worship of God Thus the Scriptures sometime ascribe to this one other parte of God his worship as Genes 3. Then began men to call on the name of the Lord and Gen. 12. Abraham builded an Altar and called on the name of the Lord that is worshipped God Againe Psalme 50. Call vpon me in the time of trouble and I will heare thee In the new Testament we shall see the same For this place is alleaged Rom. 10 and 1. Cor. 1. the Apostle wisheth grace to all theÌ„ that shal call on the name of God that is worship God 2 Timoth. 2. Whosoeuer calleth on the name of the Lord that is worshippeth God let him depart from iniquitie So that vnder this one part of inuocation we see vnderstood all other parts And in our English tongue we rather vse this phrase We will goe to prayers or Are prayers done than we goe to the word of God to heare it we goe to receiue the Sacraments and such like when notwithstanding we frequent other actions of religion in the congregation besides prayer And both Ieremie and our Sauiour Christ calleth the Church an house of prayer as Matth. 21. 13. Mine house shall be called the house of prayer c. It
heauen lye open to all such as by faith receiue the same into their hearts So that wee should not come vnto the meanes with a bâ—se conceit or light estimation thereof but with a large and ample desire and expectation of taking benefit thereby If men can once espye a way how they may rise in the world either in great wealth or promotion they will bee most industrious and laborious in that course they will refuse no paines in seedes time though the weather be vnseasonable and cold and their worke euery way troublesome but they will put themselues to it with all care and industrie in hope though it be but an vncertaine hope of bettering their estate So those that liue by faires and markets will not faile one of them ordinarily neither heate nor colde winde nor raine nor any the like impediments shall hinder them from pursuing their commoditie and why then should wee bee negligent and play the sluggards while our seedes time lasteth and the Lord biddeth vs plough vp the sallow ground of our hearts that hee may sow therein the seede of life which will neuer faile to yeelde vs a plentifull haruest if we can waite vpon him for the same And why should we be slacke and carelesse when our chiefe market dayes and faire dayes come and not rather set our hearts and endeuours to seek after those things which all that seeke shall finde and being found will make vs men for euer This should be an encouragement vnto vs not to thinke any thing too much that wee can doe or suffer in or for the profession of Christianity Oh but it is an hard matter may some say to fast and pray and mourne and grieue our hearts continually for our sinnes land when we haue done all to be derided and maligned persecuted and slaine for a good causeâ— and besides all these to feele Gods hand scourging vs sometimes with pouerty and want some times with feares and terrors sometimes with temptations and inward conflicts c. These thinges seeme very great and very tedious indeede to fleshe and blood but in trueth they are but small yea matters of nothing if wee consider what is the vse of them and what will bee the ende of them and therefore let vs remember for our comfort when wee are in this straite and difficult and vnpleasant way that wee are going to be installed into a kingdome and who is there that being offered a Baronrie or a Lordship yea though it be but a Farme if so bee hee will take the paines to come for it who is there I say that would take exception and say alasse the aire is clowdy and the weather vncertaine nay it beginnes to raine or haile or snow already and therefore I will euen stay at home and neuer wet my foote for the matter Nay if there bee but likelihood of some smaller gaine and the weather fowle and the waies deepe and themselues somewhat out of temper also yet they will aduenture to goe through all and rather ferry ouer than come short of that profit that is offered how much more then ought we to breake through all impediments and swallow vp all difficulties with the consideration of this that our iourny tendeth not to the getting of some small commoditie or to the purchasing of some worldly possessions or to the obtaining of any earthly preeminence or preferment whatsoeuer but that wee are trauelling toward our owne country where wee shall receiue an inualuable and eternall crowne of glorie and albeit wee must passe through many rough and craggy and thornie wayes and meete with sundrie things that will be very irksome and vnpleasant yet let vs make account withall that wee shall finde many sweete comforts and ioyes vnspeakable and glorious in the middest of our pilgrimage and in the ende shall haue the fruition of that happinesse which will make amends for all And this was it that made the Apostle Paul so comfortable in the middest of all his sufferings Therefore we faint not saith he but though our outward man perish yet our inward man is renewed daily For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall weight of glory Where we may note that when he speaketh of the happinesse of another life hee magnifieth the same exceedingly both for the worth of it and for the continuance of it calling it a farre most excellent and eternall weight of glory To bee excellent is much to be most excellent is farre more to bee farre most excellent is yet an higher degree but when hee calleth it a farre most excellent and withall an eternall weight of glory it maketh a great addition vnto all the former and sheweth that it is indeed an inconceiuable and vnutterable happinesse that in the heauen wee shall enioy but on the other side hee counteth his affliction light and momentanie because it passeth as it were in a thought and is a thing of nothing being laid in the balance against the neuer fading blisse that wee shall shortly come vnto And as for that weight that is in the tribulations of this life it is but as an heauy bagge of golde that will make the hart of the owner light in the very carriage of it and so much the more light by how much weightier it is And therefore by all these motiues wee should perswade yea euen compell our soules vnto patience vnder the crosse of CHRIST and to perseuerance in the practise of all the duties of godlines a patterne of which patience wee haue in the Hebrues Who after they had receiued the light endured a great sight in afflictions Partly saith the Apostle while yee were made a gazing-stocke both by reproches and afflictions and partly while yee became companions vnto them which were so tossed to and fro For both yee sorrowed with mee for my bonds and suffered with ioy the spoyling of your goods And why knowing in your selues that you haue in heauen a better and more enduring substance If their riches had bene of such value as they made shewe of and as the world takes them for they could not haue bene so quickly taken from them but sith they had betaken them to their wings these faithfull ones knewe that heauen which was reserued for them in stead thereof was farre more excellent and more durable and therefore full glad were they that for the cause of God they had made so happy and so blessed an exchange Verse 2. Blessed are those that seeke him with their whole heart c. THese words hauing bene expounded before offer vnto vs this doctrine That whosoeuer would haue sound happinesse must haue a sound heart So much sincerity as there is so much blessednesse there will be and according to the degree of our hypocrisie will bee the measure of our miserie It is not in the action done or in the wordes spoken that blessednesse consists
but in the qualitie of them that all bee done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place and the answere is Hee that hath innocent hands and a pure heart which hath not lift vp his minde to vanitie nor sworne deceitfully In which wordes we haue a description of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent handes 2 By his affection that he lifteth not vp his minde to vanitie that is setteth not his heart on any earthly thing in which sense that phrase is vsed in the originall Ier. 22. 27. 3 By his speeches that he hath not sworne nor any way spoken deceitfully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there be in any a fraudulent and deceitfull heart 1 First there is a deadly quarrell and mortall enmitie betweene God and him for who are they that are reconciled to the Lord whose sinnes are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what will follow then for those whose hearts are full of fraude and deceite but that they must needs be destitute of all hope of the pardon of their sinnes and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him for indeed they are not the seruices of God but of Sathan and of their owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocriticall Pharisies they would be euery where praying with great deuotion and very often fasting with great austeritie and blowing a trumpet to giue notice vnto men of their almesdeeds and liberalitie and striuing with all their might by externall obseruations to winne themselues the praise of holy zealous men yet for all this our Sauiour sharpely rebuketh them saying Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toads or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another miserie of hypocrites that they liue in continuall feare and danger there are holes in their maskes at least there will be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their brethren by making faire shewes and pretences of that which they neuer meant their sinnes shall not alwaies lie hid but either they will giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas and Achitophel did and so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall descrie it by working in their hearts a vehement suspition of them and causing them with a iudicious eye more narrowly to pry into their workes and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be knowne Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to be afraide of ill men for though they may disgrace him they cannot shame him he needeth not to be afraide of good men for the oftner he speaketh vnto them and conuerseth with them the more he is approued by them neither needeth he to be afraide of God for he that searcheth the heart and the reines knoweth and alloweth of the integritie of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Sathan cannot because hee that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victorie whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrarie part for hypocrites but hee that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall bee made manifest they shall be found out first or last and therefore they cannot but walke fearefully in their ill courses wherein they walke and giue libertie vnto themselues This should make vs exceeding carefull and warie when wee offer our selues to Gods seruices to search and dig deepe into our hearts that we may cast out all the loose earth that is there and so our building may be on a rocke and not on the sand Wee must purge away that leauē of hypocrisie that hath wholy infected our nature that so we be not found to halt in our worshipping of God least he take vs with the manner as hee did him that came without a wedding garment whom he singled out from all the guests that were present and that not only to ignominie reproch but to euerlasting punishment and torment in hel fire It is very dangerous then we see to deale hypocritically with God it is not safe with men to pretend and say one thing before their faces and to speake and doe another behind their backes because they may peraduenture discerne it but it is more dangerous to dissemble with God for he doth certainly discerne it and will as certainly punish it Many when they are reproued or admonished will snuffe at it and say What need you be so hot in the
loue darkenes more than the light and falshood heresies and lyes more than the trueth This is a sin to be punished when we haue the word and yet walke not at libertie and if wee cannot be at libertie when we haue the word it is sure that we cherish some secret sinne and doe not search into God word For that is so full of wisdome that it will rid vs our of all Yet the children of God haue their infirmities out of which they haue good issues But the ignorance of Gods word is the cause of many troubles for though a man were in as great a streight as Abraham was when hee should offer his sonne yet should he be directed Then this layeth a straight charge on vs to studie the word of God Vers. 46. I will speake also of thy testimonies before Kings and will not be ashamed IF God will thus assist mee I will speake euen before the wisest and stand in the sight of the Kings though it be fearefull This then will assure vs that we shall neuer fall if we study heare reade c. on Gods holy word and take heede to our wayes according thereto Then if we desire to stand for euer let vs meditate on Gods word for God hath giuen this not onely to the learned but also to idiotes Here wee see that wee neuer rightly profit till we be not afraide before whomsoeuer wee come for if wee bee assured that our cause bee good then may wee be assured that it shall be giuen vs what to answere and this maketh men afraide when they doubt of their cause Wee are not afraide to speake to a Gentleman if a Lorde bee with vs then shall wee not neede to feare a King when the King of Kings is with vs as Moses Hebr 11. None then haue this gift of bouldnes but they to whome God giueth it not the wise not the mightie of the world The Word giueth vs what to answere then if we faile it is a signe that wee faile in the Word But let vs deale earnestly with the Word and keepe a good conscience and it shall be giuen vs. This doth againe commend the word of God vnto vs. If wee be not ashamed of him before Kings we shall be Kings in his Kingdome Vers. 47. And my delight shall be in thy commandements which I haue loued THat he may come to this grace he will loue the Word because he delighteth in it for delight is the signe of loue Doe wee not then delight in the Word wee haue not a loue to it so of prayer and hearing the Word if we delight in it we will prepare our selues to heare it and meditate in it afterward for hee sheweth his loue when he saith I will meditate then if we will not finde terror of conscience and fall into many euils let vs make conscience to call it to minde For if wee doe take the Name of GOD in vaine by hearing the Word without meditation then the Word being a true witnes shall be a witnesse against vs in that day for this meditation is commended Part. 13. There are set times for hearing praying c but meditation must euer be with thee that thou mayest knowe whether the thing thou doest bee agreeable to his will and whether thou mayest looke for his blessing in it ¶ Vers. 48. Mine hands also will I lift vp vnto thy commandements which I haue loued and I will meditate in thy statutes IT was not sufficient as he thought to acquaint GOD with the delight of his heart vnles he also made manifest vnto him that his outward gesture was answerable to his hart You shall obserue it euen in little children that if they desire to haue any thing that they see they will stretch out their hands that they may get holde and hauing once gotten it you shall hardly get it from them againe And certainly if the inward man be sound you shall obserue it by the outward gesture of the bodie The people were desirous to heare Christs Sermon their eyes were bent and fixed vpon him Luk 4. 6. Dauid would expresse his loue to Gods Arke he daâ—nced before the Arke of Gods Couenant If wee loue Gods Worde and loue it in truth our hands will be as ready to turne ouer the leaues of that blessed booke as our hearts are desirous of the vnderstanding of it that in this longing desire taking it into our hands we may in the ende haue such fast holde of it that wee will not forgoe it for all the worlde We cannot employ our hands in a better worke especially when we haue freedome from our callings then to take vp the booke of God and peruse it ouer Augustine tooke it vp and was conuerted by that one sentence Rom 13. 14. The night is past the day is at hand c. Vrsine tooke it vp and was comforted by this one sentence None can take them out of my Fathers hands Iohn 10 29. Chrysostome tooke it vp and was assured that in his zeale hee should not want because Dauid had saide The earth is the Lords and all that therein is Bilâ—ey tooke it vp as it is in the booke of Martyrs and was much quieted by that saying of Saint Paul This is a true saying and by all meanes worthie to be receiued that IESVS CHRIST came into the worlde to saue sinners of whome I am chiefe And such was the loue of one Gregorie Crowe of whom wee may read in the said booke that suffering shipwracke hee cast away his money and kept his Testament in his bosome and after many dayes floting on the Sea vpon a maste being taken vp by a certaine passinger his first care was for that booke of his fearing least it should haue bene wet with the Sea If he had looked for a Crucifixe as hee looked for Gods booke surely the whole world should haue bene acquainted with it Doth Dauid thus shew his inward loue by his outward gesture let vs doe it whensoeuer wee come either to heare God speaking to vs or will our selues speake vnto God Let our eyes bee fastened our eares attentiue our hearts intent our persons reuerent before our God that whatsoeuer wee doe may argue our pietie to God and bee answerable to the inward affection of the soule And I will meditate And why should not wee The Iewes are reported to be so skilful in that Bible that many of theÌ„ were able to tell how many times euery letter of the Alphabet was in the Hebrue Bible The Scriptures are a light shining in a darke place 2 Pâ—â— 1. 19. we must attend vnto them while we are wandring in the darke places of this world can wee attend without meditation the word of God is the sword of the spirit Ephes. 6. without meditatioÌ„ it is a sword in the hand of a child or a mad â—â—aÌ„ How many take delight in reading of bâ—llads and idle discourses who neuer meditate to the word of God The sicke stomacke
Wherefore we must needes see and confesse that either hee was very vile and wee very holie or he most holie and we very vile Shall we hope to attaine this without vsing the like meanes Did not hee attaine to Knowledge without so many meanes and shall wee attaine to it with vsing of no meanes Shall wee thinke the Lord will be more partiall with vs than he was with his beloued Prophet Did not the man of God obtaine without asking often and shall we obtaine without asking at all Shall he crie and call pray and complaine watch and wake to get vnderstanding and shall wee slugge and doe nothing Or did it more appertaine to him to doe these things or doe they lesse concerne vs seeing he did them for our instruction The holy Ghost hath for no other end blessed the commendation of so good men to vs then for a type of godlines which we must follow and wherby he vouchsafeth as it were to open heauen gates for vs and to giue vs accesse to the treasures of heauen Surely it was not for any profit of the Prophet himselfe who did it but for all posteritie to come to put vs in minde of our corruption to shew how we should striue against it Wherefore it standeth vs in hand more carefully more frequently more feruently to vse prayer if euer wee will hope for the like graces For the Lord hath promised that if wee knock on this sort the doore of knowledge shall be opened if we seeke wisedome on this sort wee shall surely finde her if wee craue vnderstanding with this affection and alaâ—â—â—â—e we shall receiue plentifully We must then in our behalfe know that wee must knocke and that instantly we must seeke and that carefully we must aske and that diligently with an holy importunitie Away then with our old drowsines God will not bestow his hidden secrets his treasures his mysteries his iewels vpon them who vouchsafe not to aske them For seeing the things which he promiseth in his word be no small things but such as the eye hath not seene the eare heard tongue expressed nor heart conceiued shall we thinke to come to them by shutting our eyes by making dull our eares by closing vp our mouthes and hardning our hearts Surely no. Behold then this vehement praying of the man of God for a president for vs to follow But why should the man of God here pray for vnderstanding had he not often prayed for it before was he a nouice in knowledge being a Prophet doth not our Sauiour Christ reprehend repetitions and babling in prayer True it is our Sauiour Christ doth reprehend that babling which is without faith and knowledge and a feeling of our wants but he speaketh not against these serious and often repetitions which proceede from a plentifull knowledge abundant faith and liuely feeling of our necessities Againe although it cannot be denyed but he was a man of God and had receiued great graces yet God giueth knowledge to his dearest Saints in this life but in part and the most which we see and know is the least thing which we see not nor knowe Besides when wee haue knowledge and knowledge must be brought into practise wee shall finde such difficulties such wawardnes such forgetfulnes such wants that although we haue had with the Prophet a very good direction in the generall things of the word which are vniuersall and few yet we shall finde many distractions in our practises which must bee particular and many and wee shal either faile in memorie by forgetfulnesse or in iudgement by blindnes or in affection by dulnes So easily may we slippe when wee thinke we may hold our iourney on Wherfore the man of God through that examination which he tooke of his heart and affections seeing those manifold streights and difficulties prayeth in the verse following not for the renuing of men in generall troubles but for the hindring of his particular estate and condition Vers. 170. Let my supplication come before thee and deliuer me according to thy promise WEl now if we only coÌ„sider those former causes we shal see that here is no vaine repetition and that in nothing this prayer was made too often For besides that as we said we know here but in part we forget also that which we know and wee cannot practise that which we remember so that it is a rare thing to haue a good iudgement but rarer when wee haue a good iudgement to haue a good affection and most rare when wee haue a good iudgement and a sound affection to haue them still For wee haue not in vs any indwelling righteousnes Againe as it had not been sufficient for vs to haue had light heretofore and not to haue it now or hauing it now vnlesse we haue it hereafter so it is requisit for our life which we hold in Christ that we haue not onely had iudgement heretofore vnlesse we haue it now and it is not sufficient to haue it now vnlesse we haue it hereafter For they that thinke their iudgement is perfit enough and their affections holy had no need to haue Christ to be their schoolemaster who teacheth the simple and ignorant they that are whole need him not to be their physition who came not to cal the righteous but sinners to repentance But God his children seeing their ignorance and corrupt affections euen by experieÌ„ce the schoolemistresse of schooles know how needful it is daily to craue knowledge and continually to labour for a good conscience On the contrary part who so bolde as blinde bayard who so loftie as hee that vnderstandeth least who so proud as hee that hath but slender knowledge But surely the children of God who are conscious still of their deadnes dulnes in heauenly things would euen haue despaired had they not seene the same in the Saints of God before them and had they not receiued from God this holy Psalme both for a patterne of godlines to their instruction and also for an example how they might be rid from their ignorance deadnes dulnes and how they might be comforted when after much striuing and shaking them off they returne to them againe to their consolation For when we see that the Saints of God before vs haue had such fightes not onely with corruptions of ill iudgement and corrupt affections which they had of nature but after they haue beene renued by knowledge and therewithall consider that by prayer alone they haue bene reuiued we are assured and comforted that if wee continue and renue our prayers GOD will continue and renue his graces in vs. Thus we see as well to our consolation as instruction that the Saints of GOD were not onely not safe from presumptuous sinnes but also they laboured to see the errors of this life and also desired to bee rid from the daungerous and sluggish sinnes of prophane professors who will see nothing at all According to thy Word These wordes will beare
a double interpretation for either the meaning of them is giue me vnderstanding which is according to the prescript truth of thy holy Word or else according as thou hast promised in the Worde to them that by prayer aske it of thee But because this latter sense comprehendeth the former I more willingly embrace the latter For if God helpe vs according to his promise it is doubtles according to his word for hee promiseth nothing which is not agreeable with his word Besides this may be prâ—ued by that wich is added in the verse following where hee saith according to thy promise Now in that he repeateth the same thing he sheweth that certainly God hath promised to helpe and relieue his necessitie Neither must we thinke that this promise was made to Dauid alone who alone had not such infirmities but hee speaketh as a member of the Church for the promise appertaineth to the Church to all in the Church vniuersally Howbeit looke what the Lord had promised to all generally he applieth to himselfe particularly For we may see both in this Psalme Port 17 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple as also Psal. 19. 7. The testimonie of the Lord is sure and giueth light to the simple that the promise is generall and as well appertaineth to vs as to him So that the meaning of this latter part is nothing else but this as thou hast promised to giue knowledge to them that seeke it so Lord giue it mee for I thus seeke it Thus we see how needfull it is to haue knowledge of God his word seeing none obtaine but they that pray according as God hath promised in his word according to that Ioh. 5. 4 This is the assurance that we haue in him that if we aske any thing according to his will hee heareth vs. Ye aske saith S. Iames cap. 4. 3 and receiue not because ye aske amisse We must not pray then for euery phantasie and for euery grace that commeth into our minds but for those things for which we are taught to pray according to the word But how can we doe this without knowledge how should we pray to him in whom we haue not beleeued or how should we beleeue in him whom we haue not knowne Whosoeuer then will pray aright must pray in faith and he that will pray in faith must also pray in knowledge Againe we are heere to obserue thus much that whosoeuer he be that will be directed in singular actions he must acquaint himselfe with the particular knowledge of the word Wherefore let vs learne to vse often reading hearing and meditating of the word and with often reading hearing and meditating let vs vse often praying applying and examining of our selues that we may both seeke vnderstanding in knowledge and the obedience of it in our affections For often reading hearing and meditating bring ripenes of iudgement often praying applying and examining our selues bring quicknes of our affections We shall see then for often praying the Lord will driue vs to it with often giuing of his graces with the giuing of his graces he will giue necessities with the giuing of necessities he will often giue occasions to set forth his glorie How shall we pray now without iudgement or how shall we meditate without knowledge Wee must often heare for knowledge sake we must often meditate for conscience sake For as we cannot haue profit in the generall knowledge of a thing without particular meditating of it so can wee not meditate without some troubling of our minde vnlesse we doe it of iudgement no more then not hauing knowledge we can pray without great turmoyling and troubling of our minde Thus we must ioyne all meanes together as first by conference wee must labour for knowledge to make our knowledge more effectuall wee must ioyne meditation and that both knowledge and meditation may be sanctified we must vse prayer Let my supplication come before thee and deliuer me according to thy promise Here he prayeth to bee rid from these streights and encombrances which did hinder this vnderstanding of the word which hee desired For whereas some vnderstand it of outward and common troubles I thinke by those things which goe before and comparing it with those things that follow after that he meaneth that deliueraÌ„ct which might rid him from those things which are contrarie and preiudiciall to the things before prayed for that so both being enlightened with true knowledge and deliuered from all blindnes hee might praise God more freely and liberally both for his vnderstanding and for the escapes of those distresses perplexities doubts and ignorances of his mind And thus considering that he prayeth to obtaineÌ„ the good things and to be deliuered from the contrarie euill things let vs consider of that which followeth According to thy promise If wee will obtaine any thing of the Lord wee must first vow thankfulnes and as we be suiters we must be thanksgiuers as we be suppliants wee must be plentifull in prayses to the Lord. For this is the end of our creatioÌ„ this is the end of our redemption this is the end of our sanctification this is the end of all our praying and obtaining euen plentifully to praise the name of our good God Vers. 171. My lips shall speake praise when thou hast taught me thy statutes AS wee learne now that the end of all Gods blessings is thanksgiuing and vnlesse wee purpose and will performe this we must neuer looke to obtaine any thing in fauour so we are also to learne that before God teacheth vs from aboue we are as tonguetide and cannot pray before he by his spirit doth instruct vs we caÌ„not once speake of his word This he sheweth both in the first portion and seuenth verse I will praise thee with an vpright heart when I shall haue learned the iudgements of thy righteousnes and in the second portion where after he hath prayed to be taught in the statutes he promiseth with his lippes to tel the iudgements of the Lord. We cannot then blesse God before he instruct vs. When the Lord rectifieth our knowledge with cleere iudgement and renueth our hearts with holy affections wee are most readie to praise the Lord according to that in the Psalme Lord open thou my lippes and my mouth shall shew thy praise And Rom. 8. 29. The spirit helpeth our infirmities for wee knowe not how to pray as we ought c. Wherefore if wee liue to eate to drinke to sleepe and not to praise God we liue no better than bruit beasts or rather worse for they praise God in their willing seruing of mans necessities and according to their kinde in their waies But man to whom the Lord hath giuen eyes to looke to heauen eares to heare his word speech to sound his praises a mind to conceiue his glorious works and blessed word seeing he hath these gifts aboue beasts it is certaine there must
will haue men be of their mindes or they will turne iustice into wormwood that it shall be as bitter as wormwood to the good man to doe iustice for my part I would Achab troubled Israel no more though Eliah beare the blame 9 Hee saide that when hee considered how Noah Moses and others fell in their latter daies and how the most excellent haue fallen hee most earnestly prayed that the Lord would take him out of the world before that his life should bring any offence to the Church of God 10 Iacob and Esau cannot agree in one wombe Sarah and Agar cannot agree in one house Isaac and Ishmael must not dwell together there is no agreement between the children of God and the children of Belial 11 Moses was angrie and is commended for it so that euery anger is not condemnable but to be angrie without a cause and without measure Some men will bee angrie for their owne cause and very hot but in Gods cause they will not bee angrie at all this is a fleshly anger but when men sinne either to the dishonour of God or their owne destruction then to be angry is a good anger if the saluatioÌ„ of our brother doth moue vs therto not our owne iniuries for we can beare with patience iniuries so farre as priuately it concerneth vs but when it toucheth GODS glorie we cannot but be angrie Some are angrie for euery thing and in light matters and yet not in waightie matters then let those men take heede for these are very faultie But if we be like the Lord not marking what is done amisse nor being angry continually that we had rather be loued than feared and according as the matter is so is our anger then is it good otherwise it is not to be allowed for as the Lord doth vse more meanes to cause vs to loue him than to feare him so ought weâ—o doe and to bee more carefull with loue to winne than with anger to compell The Lord is slow to wrath and anger resteth in the bosome of fooles whereas a wise man will represse anger Then let our anger be according to the fault a light fault a light anger of small continuance but we must beleeue the Lord to bee greatly grieued with great sinnes In Gods cause some men are moued when themselues are also touched but if themselues be not touched they can be quiet but when their brother is hurt though God bee dishonoured they care not If we see our selues moued but then when our selues are touched let vs suspect the want of faith of loue and zeale of Gods glorie and thinke wee stand too much to our oâ—ne praise but if we cannot be content when the things doe not touch vs but euen the glorie of God doth moue vs to anger then is it good and of God Though some be our very friends yet we can be most angrie with them when they fauour vs and when they displease vs we can remember the old loue and so still mingle anger with loue and if I can bee angrie with whomsoeuer I see the same sinne in then is it also of God and to be allowed and indeede true Christian anger will sooner bee to his friend than to his enemie Againe when wee can first beginne with our sinnes and be more angrie for them than for others for no man can euer bee angrie for other mens sinnes which cannot be angrie for their owne and this is that which Christ saith Cast the beame out of your own eyes c. But when our anger first beginneth with our selues and that there is no sin which wee would willingly rest or fauour our selues in then if wee bee angrie with others for the same sinnes this is of God if we cast the first stone at our selues and if the sinne bee in vs we striue against it if it be not we feare it may bee and therefore studie to preuent it Againe when our anger doth let vs from doing any duties to them which wee are angrie with then is anger to be misliked but when wee are readie to shewe all duties to them as to pray for them and all other duties of loue then let vs haue here a testimonie of good anger but if it make vs to haue a troubled minde though it be for a good cause it is to be respected for the workes of Gods spirit in vs doe not hinder one another but rather doe further and if we were colde before and yet now shall be quickened to prayer and other good exercises this if we finde it is a note of good anger Againe our anger for the breach of Gods commandement is ioyned with a compassion ouer them which haue thus offended because of the wrath of God which hangeth ouer them thus was Christ angrie and sorie Mark chap. 3. and also when he wept ouer Ierusalem and Paul 2. Cor. cha 12. ver 21. faith he should be humbled when he commeth with a rodde to them and therefore he describeth fleshly anger that they were puffed vp 1. Cor. 5. Rom. 15. Wee should support the weake and be so grieued as though we had done that they haue done When wee see the sinnes of others wee must bee so grieued as if we had done them our selues Christianitie hath griefe flesh hath ioy in the sight of the sinnes and infirmities of other men 12 Worldlings being poore looke onely to the iniurie of men and being sicke looke onely to the meanes and in whatsoeuer trouble they are they are like the dogge that looketh to the stone and not to him that throweth it because they know not that the Lord is the healer but thinke it is by fortune and not Gods prouidence and therefore they looke not to God nor their sinne at all or els looke onely to the angrie countenance of God and so come to miserable ends Therefore it is a blessing of God to see that for his sinnes a man hath any trouble The contrarie commeth to passe by the ignorance of Gods prouidence which must by faith be beleeued as the creation is and therefore a man may see and yet beleeue not Gods prouidence for God hath time and all things that in time come to passe be in his hands Eccl. 3. So both must necessarily be beleeued for they are both the first article and one without the other cannot be beleeued Then let vs beleeue that hee is our healer and therefore when we are stricken let vs looke if wee haue walked well in our calling then is it for our triall and in the end we shall haue euerlasting ioy but if wee want a good conscience then let vs know it to be for our sinne therfore looke to the law where we shall see though not the particular sinne yet one of these which God hath ordained to keepe vs from sinne as wee shall see it is either for that wee haue not heard the word nor prayed nor been thankfull or not receiued the
Sacraments or else done these for fashion and not in truth and these are such sinnes as the Lord will punish as Paul saith 1. Cor. 11. Though there were many other sins yet if they had vsed these aright they should either not haue fallen into these sins or els he would haue giuen them repentance whereby they should haue preuented his iudgements CHAP. XLIII Of iudgement and folly and of iudging reprouing and praising THe Diuell when he cannot at the first corrupt affection he will beginne to corrupt iudgement and then affection 2 We may be conuinced in iudgement and yet not haue our mindes changed and renued for that commeth onely when our affections are reformed into the due obedience of that which we haue in true vnderstanding 3 When we defer to haue that in affection which wee haue in iudgement it is the iust iudgement of God to depriue vs of that which we had in iudgement 4 We may not iudge of any thing by any one action neither may we iudge suddenly but tarrie Gods appointed time for he will manifest all things in their appointed time 5 We must beg of God the spirit of wisedome to discerne the dealings of men for the wicked doe often the same things and in the same manner that Gods children do but yet not with like affection we must take heed therefore that we condemne not the good nor iustifie the wicked 6 We be blind in iudging of Gods works and hence it commeth to passe that wee run headlong to destruction in seeing those things that seeme to be good vnto vs. This ought to moue vs to pray vnto God that he would inlighten our minds and reforme our iudgements that we may wisely consider of his workes 7 A man may haue a good wit and yet be subiect to the secret curse of God 8 A good wit not sanctified is a fit pray for the Diuell 9 There are diuers kindes of follie Salomon saith A wise man is not a stranger in the congregation of the Lord so then this is a foolishnes not to come to the congregation of Gods people In Paules time it was said bee not foolish but redeeme the time thâ—â— then is also follie to loose time In the time of Moses and Iethro to giue authoritie and titles in the highest degrees to them that deserue them not by Iethroes iudgement was follie and wee do in these times the very same Well all these are fooles which can do vs no harme those that are aliue are no fooles so long as they can doe hurt And such as helpe vs to preferment we call them wise whatsoeuer we thinke of them there are two kinds of fooles one a sot for ignarance or a crased foole as he that hath a disease only There is another foole and he hath the carkase of folly and he may well be called the child of follie This is stinking follie and brutish follie Chrysostome faith Better to be found a beast than to become like a beast for the first is of nature the last is of sinne If it bee foolishnesse to be ignorant of that we should doe what great follie is it to knowe what wee should doe and doe it not And who would thinke such follie could fall into any man that he should know it to bee follie and confesse iâ— and yet doe it 10 There is is a sect in our age which say euery one is a sinner and so will neuer be reproued of any sinne they say euery one hath enough to looke to one so was Iohn counted a foole an austere foole and Christ a popular foole for indeede because they meant to follow neither of them they counted them both fooles Christ compareth them to froward children Luke 7 and wee may compare them to â—oule gamesters if I be not deceiued who when they haue lost all and haue the last cast in their hande and see that it is naught also rise vp in a chafe and fling downe all and say that there hath beene foule play played when the fault is onely in themselues So these when they are reprehended say all is naught and bring others into the compasse of their owne follie Therefore as they preached against iusticiaries afore time that all were sinners none that did good so now we must preach against Libertines that all are not vnrighteous the holy Ghost in al times hath called some by these termes righteous wise holy though not before the iudgement seat of God yet in walking in their calling in doing right and labouring to obserue the word All is vanitie for that all they vse sometimes the Preacher said so but he neuer said all is vanitie of vanities There is a difference betweene a sinne that Esay compareth to a coard and that to a carâ—rope betweene Ezechias his boyle and Lazarus his botch betwixt Pauls pricke in the flesh and him that was wounded in the way betweene Ierusalem and Iericho one of these may heale another a mote may pull out a beame though a beame may not pull out a mote else there should be no sinne reproued 11 We can easily say their foolishnesse their sinne their vnthankefulnesse This is the fittest Pronoune that we can vse we haue many notable things in our selues which we count follie in other men as in Iudah hath Thamar played the whore burne her but when he saw the scaffold the case was altered There is difference betweene burne her and I am to be blamed sinners are to be blamed This is that we learned in Philosophie we can see intellectu directo those things which are in others but we cannot see intellectu reflexo and vnderstand our selues for our owne faults we had need of an Eunuch to looke out 12 We may be bold with those that are dead so said Lucian Anger and Enuie had killed all wise men for in anger and enuie we will account none wise fauour and flatterie had killed all fooles for we wil for those two affections accompt all wise So when Pilate liued he was counted wise but now he is dead Pilate was a foole So of Demas and Sobna This is the triumph of wisedome aboue follie that as wisedome is iustified of her children so foolishnes is condemned of her children They condemne the same things that they doe Herod so long as he liued was accounted wise and was a King and Iohn Baptist a foole but now both be dead Herod is a foole and so confesseth of himselfe and Iohn Baptist is a Saint So was Dâ—â—â—s Claâ—dius Nero whilest he liued wise and Paul a foole but now he is Nero the tyrant and Paul holy S. Paul The reason of this is for that wee are ledde by present things So long as we liue together with them feare and hope are stopples for our mouthes so that no man can heare what he is indeed being present till he bee dead and gone from among vs. They that follow